All the prophets are speaking more of the last days than the days in which they lived.
Sadaya nabi nyarios langkung seueur ngeunaan poé-poé panungtungan tibatan poé-poé jaman maranéhna hirup.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12
“Masing-masing nabi baheula nyarita lain utamana pikeun jamanna sorangan, tapi leuwih pikeun jaman urang, supaya nubuat maranéhna tetep manglaku pikeun urang. ‘Ari sakabéh ieu kajadian ka maranéhna minangka conto; sarta éta dituliskeun pikeun pangéling-ngéling ka urang, anu geus kasorang ku ahir jaman.’ 1 Korinta 10:11. ‘Lain pikeun dirina sorangan, tapi pikeun urang maranéhna ngalayanan hal-hal éta, anu ayeuna geus dibéjakeun ka aranjeun ku jalma-jalma anu ngawawarkeun Injil ka aranjeun ku Roh Suci anu dikirim turun ti sawarga; hal-hal ieu pisan anu dipikahayang ku para malaikat pikeun nengetan.’ 1 Petrus 1:12.”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitab Suci geus ngumpulkeun tur ngahimpun babarengan sagala kabeungharanana pikeun ieu turunan panungtungan. Sakabéh kajadian-kajadian agung jeung sagala lumangsungna perkara-perkara nu khidmat dina sajarah Perjanjian Heubeul geus, jeung keur, malikan deui dirina dina garéja dina poé-poé panungtungan ieu.” Selected Messages, buku 3, 338, 339.
Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.
Daniel ngagambarkeun umat Allah, anu dina poé-poé pamungkas, ku jalan Firman nubuat, geus manggihan yén maranéhna geus dipaparak. Nalika maranéhna hudang kana kanyataan éta, maranéhna diperlukeun pikeun ngalaksanakeun doa Imamat dua puluh genep, sarta ogé doa pikeun ngarti kana rusiah nubuat panungtungan anu dibuka segelna pas saméméh mangsa kasempetan ditutup, sakumaha diwakilan ku doa Daniel dina pasal dua. Lamun jeung iraha maranéhna asup kana pangalaman Daniel, malaikat Jibril bakal noél, ngawartosan, jeung nyarita ka maranéhna, kalawan tujuan méré ka maranéhna “kapinteran jeung pangarti.” Jalma-jalma wijaksana nyaéta maranéhna anu “ngarti” kana “nambahanana pangaweruh” nalika hiji rusiah nubuat dibuka segelna.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Tuluy anjeunna ngawartos ka abdi, sarta nyarios sareng abdi, pokna, He Daniel, ayeuna sim kuring parantos sumping pikeun maparin ka anjeun kapinteran jeung pangartian. Ti mimiti panyuhun anjeun, parentah éta parantos medal, sarta sim kuring sumping pikeun nembongkeun éta ka anjeun; margi anjeun kacida dipikacinta: ku sabab éta, ngartikeun ieu perkara, sarta titénan ieu titingalian. Daniel 9:22, 23.
The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.
Tetempoan anu dipiwarang ku Daniel sangkan diperhatikeun téh nyaéta tetempoan “mareh” ngeunaan panampakan. Jibril can ngarampungkeun pancén anu geus dipasrahkeun ka anjeunna dina pasal dalapan waktu anjeunna dipiwarang sangkan ngajadikeun Daniel ngartos kana tetempoan “mareh”. Dina pasal salapan anjeunna mulang deui pikeun ngaréngsékeun tafsirna. Dina pasal salapan, Daniel geus henteu deui hirup dina mangsa karajaan Babul, tapi dina sajarah kakaisaran Mèdo-Pérsia.
When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.
Nalika Jibril maréntahkeun ka Daniél sangkan “ngartos kana éta perkara,” jeung sangkan “nitenan éta titingalian,” anjeunna keur nuduhkeun hiji prosés pamisahan dina pikiran anu dipikahoyong ku anjeunna supaya dipigawé ku Daniél. Kecap-kecap anu ditarjamahkeun jadi “ngartos” jeung “nitenan” téh sarua, nyaéta hiji kecap Ibrani. Kecap éta nyaéta “biyn,” sarta hartina misahkeun dina pikiran. Ari kecap Ibrani anu ditarjamahkeun jadi “perkara,” nyaéta “dabar,” sarta hartina “firman”. Ku kituna, Jibril sabenerna keur ngabéjaan ka Daniél, jeung ka jalma-jalma anu diwakilan ku anjeunna dina poé-poé panungtungan, supaya méré pamisahan anu bener kana Firman bebeneran.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Sing getol sangkan hidep kapuji ku Allah, jadi pagawe anu teu perlu era, anu ngabagi kalawan leres firman bebeneran. 2 Timoteus 2:15.
The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”
Kecap “matter” ogé dipaké ku Daniel dina pasal sapuluh, ayat hiji, di mana éta ditarjamahkeun tilu kali jadi “thing.”
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Dina taun katilu pamaréntahan Koresy raja Pérsia, aya hiji perkara anu diungkabkeun ka Daniél, anu dingaranan Béltsatsar; eta perkara téh enya, tapi waktu anu geus ditangtukeun téh lila; sarta anjeunna ngartos kana eta perkara, sarta miboga pamahaman kana eta titingalian. Daniel 10:1.
In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.
Dina éta ayat, kecap “vision” téh nya éta paningal “mareh,” nyaéta paningal ngeunaan pintonan; sarta Daniel ngartos boh kana perkara éta (matter), boh ogé kana paningal (“mareh”). Dina ayat dua puluh tilu bab salapan, Jibril maréntahkeun ka Daniel supaya bener ngabédakeun perkara éta jeung paningalna, sarta dina ayat kahiji bab sapuluh anjeunna ngartos kana duanana, nyaéta perkara éta (thing) jeung paningal (“mareh”). Jibril keur ngawartosan ka Daniel dina bab salapan supaya nengetan bédana éta (rightly divide) antara perkara jeung paningal. Paningal éta nyaéta paningal “mareh,” sedengkeun “matter,” atawa “thing,” nyaéta paningal “chazon.”
In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.
Dina pasal dalapan, duanana titingalian diidéntifikasi, sarta hiji pabeulahan kacatet sabab Daniel miharep ngartos kana titingalian “chazon,” ari Jibril diparéntahkeun sangkan ngajadikeun Daniel ngartos kana titingalian “mareh.” Nalika Jibril ngamimitian padamelanana pikeun ngajadikeun Daniel ngartos kana “perkara” jeung “titingalian” éta, anjeunna ngébréhkeun ka Daniel sangkan nengetan yén éta téh dua titingalian anu béda.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.
Sarta anjeunna ngabejaan ka kuring, sarta ngawangkong jeung kuring, tuluy ngandika, “He Daniel, ayeuna kuring geus sumping pikeun maparin ka maneh kaparigelan jeung pangartian. Ti mimiti panyuhun-panyuhun maneh, parentah geus medal, sarta kuring geus sumping pikeun némbongkeun ka maneh; sabab maneh kacida dipikanyaahna: ku sabab éta, ngartikeun ieu perkara, sarta sing timbangkeun eta tetenjoan. Tujuh puluh minggu geus ditetepkeun pikeun umat maneh jeung pikeun kota suci maneh, pikeun ngaréngsékeun palanggaran, jeung pikeun mungkas dosa-dosa, jeung pikeun ngayakeun panebusan pikeun kajahatan, jeung pikeun ngawanohkeun kabeneran anu langgeng, jeung pikeun nyégel tetenjoan jeung nubuat, jeung pikeun ngurapan Nu Mahasuci. Ku sabab éta, terangkeun jeung ngartikeun, yén ti medalna parentah pikeun mulangkeun jeung ngawangun Yerusalem nepi ka Al Masih, Sang Pangeran, bakal aya tujuh minggu, jeung genep puluh dua minggu: jalan-jalan bakal diwangun deui, jeung témbokna, sanajan dina mangsa kasusah. Jeung sanggeus genep puluh dua minggu, Al Masih bakal dipupus, tapi lain pikeun dirina sorangan: sarta umat pangeran anu bakal datang bakal ngancurkeun kota jeung tempat suci; jeung tungtungna bakal dibarengan ku caah, sarta nepi ka ahir perang, karuksakan-karuksakan geus ditangtukeun. Jeung anjeunna bakal ngukuhkeun perjangjian jeung loba jalma salila hiji minggu: sarta di tengah minggu eta anjeunna bakal ngajadikeun kurban jeung sasajén eureun, sarta ku lantaran sumebarna kalakuan-kalakuan pikakeuheuleun anjeunna bakal ngajadikeun eta jadi suwung, nepi ka paripurnana, sarta anu geus ditangtukeun bakal dicurahkeun ka anu dijadikeun suwung.” Daniel 9:22–27.
Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.
Jibril ngaharepkeun sangkan Daniel ngartos yén unsur-unsur tina boh titingalian “chazon” boh titingalian “mareh” bakal kagambarkeun dina tafsiran anu dipaparikeunana ka Daniel. Tafsiran éta bakal nyangkem duanana titingalian, sarta jadi tanggung jawab Daniel pikeun ngabédakeun kalawan leres titingalian anu nyangkem dipapahkeunana tempat suci jeung pasukan, tina titingalian anu ngantunkeun kana mucunghulna Kristus di Tempat Nu Mahasuci dina 22 Oktober 1844.
Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.
Jibril netelakeun yén ti mimiti parentah ti Artahsasta dina taun 457 SM, bakal aya opat ratus salapan puluh taun anu “dipotong” tina dua rébu tilu ratus taun dina titingalian ngeunaan peuting-peuting jeung isuk-isuk, anu husus dipasrahkeun pikeun urang Yahudi. Dina ayat-ayat anu kakara dicutat, kecap “ditangtukeun” kapanggih tilu kali, tapi sabenerna éta téh dua kecap Ibrani anu béda anu duanana ditarjamahkeun jadi “ditangtukeun” dina ayat-ayat éta. Kahiji kalina kecap “ditangtukeun” kapanggih nyaéta dina ayat dua puluh opat, sarta kecap Ibrani éta nyaéta “chathak” anu hartina “motong kaluar”.
It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.
Éta nunjukkeun yén Israél dipaparin hiji mangsa pangduaan anu dimimitian ku parentah katilu ti Artahsasta, anu bakal lekasan dina rajamna Stefanus dina taun 34 M. Opat ratus salapan puluh taun éta “dipotong,” sarta ngagambarkeun hiji mangsa nubuat anu leuwih pondok di jero nubuat anu leuwih panjang, nyaéta dua rébu tilu ratus taun. Bilangan “opat ratus salapan puluh” téh mangrupa lambang waktu pangduaan, sakumaha disaksian ku Isa.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Tuluy Peter sumping ka Anjeunna, lajeng nyarios, Gusti, sabaraha kali dulur sim kuring dosa ka sim kuring, sarta ku sim kuring dihampura? nepi ka tujuh kali? Yesus ngandika ka anjeunna, Kami nyebut lain ka anjeun, Ngan nepi ka tujuh kali, tapi, nepi ka tujuh puluh kali tujuh. Mateus 18:22.
There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.
Aya tungtung pangampura, sarta tungtung éta dilambangkeun ku angka “opat ratus salapan puluh.” “Opat ratus salapan puluh” taun ngalambangkeun hiji mangsa pangudag-udag pikeun urang Yahudi ti saprak dibébaskeunana maranéhna nepi ka maranéhna ngeusian cangkir mangsa pangudag-udagna dina waktu Stefanus diparajam ku batu. “Opat ratus salapan puluh” taun ogé patalina jeung kutuk “tujuh kali” dina Imamat dua puluh genep. Ngan aya dua tempat dina Alkitab anu nyebutkeun yén tanah ngararasakeun sabat-sabatna. Nu kahiji kapanggih dina Imamat dua puluh genep.
And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.
Lamun maranéh moal kersa ngadéngé ka Kami sanajan ku sakabéh ieu, tapi malah leumpang nentang ka Kami, mangka Kami ogé bakal leumpang nentang ka maranéh kalayan amarah; sarta Kami, enya Kami sorangan, bakal ngahukum maranéh tujuh kali lipet ku lantaran dosa-dosa maranéh. Maranéh bakal ngadahar daging anak-anak lalaki maranéh, sarta daging anak-anak awéwé maranéh ogé bakal didahar ku maranéh. Kami bakal ngancurkeun tempat-tempat pangluhurna maranéh, neukteuk arca-arca maranéh, sarta ngalungkeun mayit-mayit maranéh kana mayit-mayit brahala maranéh, jeung jiwa Kami bakal geuleuh ka maranéh. Kami bakal ngajadikeun kota-kota maranéh jadi ruruntuhan, sarta mawa tempat-tempat suci maranéh kana karuksakan, jeung Kami moal ngambeu seungit kurban-kurban maranéh. Kami bakal ngajadikeun tanah éta jadi tumpur; nepi ka musuh-musuh maranéh anu cicing di dinya bakal kagét ku éta kaayaan. Kami bakal nyebarkeun maranéh ka antara bangsa-bangsa kapir, sarta bakal ngacungkeun pedang ngudag maranéh; tanah maranéh bakal jadi tumpur, jeung kota-kota maranéh jadi ruruntuhan. Harita tanah éta bakal ngararasakeun poe-poe Sabatna, salila éta tumpur, ari maranéh aya di tanah musuh-musuh maranéh; enya harita tanah éta bakal reureuh, sarta ngararasakeun poe-poe Sabatna. Salila éta tumpur, tanah éta bakal reureuh; sabab éta henteu kungsi reureuh dina poe-poe Sabat maranéh, waktu maranéh cicing di dinya. Imamat 26:27–35.
The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.
Hukuman tina “tujuh kali,” anu dirujuk opat kali dina pasal ka dua puluh genep, nétélakeun yén nalika umat Allah dipapencarkeun, tanah éta lajeng bakal “ngarasakeun sabat-sabatna.” Daniel jeung tilu jalmi anu mulya éta geus dipapencarkeun ka nagri musuh, minuhan kutuk Musa, sarta yén papencaran salila tujuh puluh taun éta mangrupa palajaran lambang ngeunaan papencaran salila dua rébu lima ratus dua puluh taun. Éta mangrupa palajaran lambang nubuat, sarupa jeung tilu satengah taun halodo dina mangsa panganiayaan Isebel ka Élia. Tilu satengah taun éta ngawakilan tilu satengah taun nubuat, anu sarua jeung sarébu dua ratus genep puluh taun kakawasaan kapapaan ti taun 538 nepi ka 1798. Tujuh puluh taun éta mangrupa lambang tina “tujuh kali,” sakumaha tilu satengah taun téh mangrupa lambang tina padang gurun salila sarébu dua ratus genep puluh taun. Tujuh puluh taun pangbuangan Daniel anu dicirian ku Yermia, ngawakilan “opat ratus salapan puluh” taun.
And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.
Jeung PANGERAN, Allah karuhun maranéhna, ngutus utusan-utusan-Na ka maranéhna, isuk-isuk kénéh geus ngadeg sarta ngutus, lantaran Mantenna welas asih ka umat-Na jeung ka tempat padumukan-Na. Tapi maranéhna ngahina ka utusan-utusan Allah, ngaremehkeun kana pangandika-Na, sarta nyiksa nabi-nabi-Na, nepi ka murka PANGERAN timbul ngalawan umat-Na, nepi ka euweuh deui ubarna. Ku sabab éta Mantenna ngadatangkeun ka maranéhna raja urang Kasdim, anu maéhan nonoman-nonoman maranéhna ku pedang di jero imah tempat suci maranéhna, sarta teu boga welas asih boh ka nonoman boh ka mojang, boh ka kolot boh ka anu geus bongkok ku umur sepuh; maranéhna kabéh diserenkeun ku Mantenna kana leungeunna. Jeung sagala pakakas Bait Allah, boh anu gedé boh anu leutik, jeung harta banda Bait PANGERAN, sarta harta banda raja jeung para pangéranna; sakabéh éta dibawana ka Babul. Jeung maranéhna ngabakar Bait Allah, ngaruntuhkeun témbok Yerusalem, ngabakar sakabéh karaton-karatonna ku seuneu, sarta ngancurkeun sagala pakakasna anu éndah. Jeung anu salamet tina pedang ku anjeunna diboyong ka Babul; di dinya maranéhna jadi abdi ka anjeunna jeung ka anak-anakna nepi ka pamaréntahan karajaan Pérsia: pikeun ngalaksanakeun pangandika PANGERAN ku lisan Yermia, nepi ka tanah éta ngarasakeun poe-poe Sabatna; salila manéhna tetep jadi tanah anu taringgul, manéhna ngajaga Sabat, pikeun ngalengkepan tujuh puluh taun. Ayeuna dina taun kahiji Kores, raja Pérsia, supaya pangandika PANGERAN anu diucapkeun ku lisan Yermia kalaksanakeun, PANGERAN ngagerakkeun sumanget Kores, raja Pérsia, nepi ka anjeunna nyieun hiji wawaran ka sakuliah karajaanna, sarta ogé nuliskeunana, kieu saurna: Kitu timbalan Kores, raja Pérsia, “Sakabéh karajaan di bumi geus dipasrahkeun ku PANGERAN, Allah sawarga, ka kuring; sarta Mantenna geus maréntahkeun ka kuring pikeun ngawangun hiji Bait pikeun Mantenna di Yerusalem, anu aya di Yuda. Saha di antara aranjeun sakabéh umat-Na? Muga PANGERAN Allahna nyarengan anjeunna, sarta mugi anjeunna naék.” 2 Babad 36:15–23.
The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.
Dua-hijina rujukan dina Alkitab ngeunaan tanah anu ngararasakeun sabat-sabatna aya dina patalina jeung paburencay-na umat Allah, jeung tujuh puluh taun panangkaran, anu ngawakilan hiji mangsa waktu anu méré kasempetan ka tanah pikeun ngararasakeun sabat-sabatna. Ieu sarua jeung jumlah sabat anu ku urang Yahudi henteu diidinan ku maranéhna supaya tanah ngararasakeun reureuh. Tanah anu ngaso salila tujuh puluh taun ngawakilan jumlah sakabéh taun anu salila éta pemberontakan ngalawan parentah pikeun ngidinan tanah ngaso geus dilakonan. Itungan basajan némbongkeun yén dina “opat ratus salapan puluh” taun pemberontakan, bakal aya jumlah sakabéhna tujuh puluh taun nalika tanah henteu ngaso.
Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.
Opat ratus salapan puluh taun dipotong tina dua rébu tilu ratus taun, minangka mangsa pangbakalan pikeun urang Yahudi, sarta “opat ratus salapan puluh” taun éta miboga patalina langsung jeung paburencayna “tujuh kali” dina Imamat dua puluh genep.
The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.
Visi “chazon” ngeunaan ditincak-tincakna, jeung visi “mareh” ngeunaan nembongna dina ahir dua rébu tilu ratus taun, mangrupakeun dua hal anu béda silihpisah, tapi miboga patalina anu langsung. Saperti kaayaan Daniél, umat Allah kudu ngabelah leres éta dua visi, bari dina waktu anu sarua ngakuan patalina hiji jeung nu séjén. Tujuh puluh taun pangawulanan anu ngabalukarkeun kana tilu parentah anu ngidinan urang Yahudi mulang sarta ngawangun deui Yerusalem, ngagambarkeun “opat ratus salapan puluh” taun pambrontakan urang Yahudi ngalawan perjangjian ngeunaan ngantepkeun tanah supaya reureuh.
When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.
Nalika putusan katilu nandaan kasempetan maranéhna pikeun mulang jeung ngawangun deui, maranéhna dipaparin “opat ratus salapan puluh” taun mangsa pangudag, sakumaha maranéhna diuji ku mangsa waktu anu sarua, anu dina éta kateuadéan maranéhna geus nyababkeun karuksakan Yerusalem jeung paburencayna maranéhna. Dina ahir “opat ratus salapan puluh taun” anu kadua, kateuadéan maranéhna bakal deui-deui mawa karuksakan Yerusalem jeung paburencayna maranéhna di antara bangsa-bangsa kapir.
The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.
Sumebarna pangbuangan salila tujuh puluh taun téh dipiheulaan ku “opat ratus salapan puluh” taun pambrontakan, sarta sanggeus éta pangbuangan tujuh puluh taun, tuluy dituturkeun deui ku “opat ratus salapan puluh taun” pambrontakan salajengna.
The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.
Mangsa “opat ratus salapan puluh” taun anu kahiji, anu ngabalukarkeun tujuh puluh taun tanah meunang perhentian, geus nepi ka pungkasanana ku karuksakan Yerusalem. Dina ahir “opat ratus salapan puluh” taun anu dipotong tina dua rébu tilu ratus taun, Yerusalem sakali deui diruksak, sabab Isa salawasna ngagambarkeun tungtung hiji perkara ku awal hiji perkara.
The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.
Panawan salila tujuh puluh taun kaom Israil sacara harfiah di Babul sacara harfiah téh mangrupakeun lambang tina paburencayna salila “tujuh waktu,” sarta Sister White netelakeun yén tujuh puluh taun panawan kaom Israil sacara harfiah di Babul sacara harfiah téh mangrupakeun tipe tina sarébu dua ratus genep puluh taun panawan Israil rohani di Babul rohani.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Garéja Allah di bumi saéstuna sarua aya dina panangkaran salila mangsa panjang panganiayaan anu taya reureuhna ieu, sakumaha bangsa Israél kungsi dicekel dina panangkaran di Babul salila mangsa pembuangan.” Prophets and Kings, 714.
The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.
Sarébu dua ratus genep puluh taun ti taun 538 nepi ka 1798, mangrupa hiji tipe tina “tujuh mangsa.” Dina ahir tujuh puluh taun éta, urang Yahudi mulang pikeun mulangkeun sarta ngawangun deui Yerusalem. Balikna maranéhna salila tilu dekrit nandaan awalna (457 SM) tina dua rébu tilu ratus taun tina visi “mareh” anu ngantunkeun kana mucunghulna Kristus di Tempat Nu Maha Suci dina 22 Oktober 1844. Tilu dekrit éta nandaan awal jaman nubuat, sarta diperlukeun sakabéh tilu dekrit éta pikeun ngamimitian jaman nubuat, sanajan maranéhna geus mimiti mulang jeung ngawangun deui ku dekrit kahiji ti Kores.
“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Dina pasal katujuh kitab Ezra kapanggih éta parentah. Ayat 12−26. Dina wangunna anu panglengkepna, éta parentah dikaluarkeun ku Artahsasta, raja Persia, taun 457 SM. Tapi dina Ezra 6:14 disebutkeun yén Bait PANGERAN di Yerusalem diwangun ‘nurutkeun parentah [“dekret,” dina catetan sisi] Kores, jeung Darius, jeung Artahsasta, raja Persia.’ Ieu tilu raja, dina ngamimitian, negeskeun deui, jeung nyampurnakeun éta parentah, geus mawa éta kana kasampurnaan anu diperlukeun ku nubuat pikeun nandaan mimiti 2300 taun. Ku nyokot taun 457 SM, waktu nalika éta parentah geus disampurnakeun, minangka tanggal parentah éta, unggal rinci nubuat ngeunaan tujuh puluh minggu katempo geus kacumponan.” The Great Controversy, 326.
From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.
Ti taun 1798 nepi ka 1844, tilu malaikat dina Wahyu asup kana sajarah nubuat, sarta sakumaha tilu parentah nandaan mimiti nubuat dua rebu tilu ratus taun, kitu deui tilu malaikat éta nandaan panutup nubuat éta. Mangsa nubuat éta réngsé ku datangna malaikat katilu, sakumaha éta dimimitian ku datangna parentah katilu, sabab Isa salawasna ngaidéntifikasi ahir hiji perkara jeung mimitina hiji perkara.
The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.
Urang Yahudi mimiti mulang dina mangsa parentah anu kahiji, sarta dina sajarah parentah anu kadua maranéhna ngarampungkeun Bait Allah. Malaikat anu katilu sumping dina 22 Oktober 1844, sarta saméméh tanggal éta kaum Millerite geus ngarampungkeun bait rohani anu ku maranéhna diwangun deui sanggeus maranéhna kaluar ti Babul rohani. Eta bait kedah dirampungkeun, sabab dina 22 Oktober 1844 utusan perjangjian éta kudu datang kalawan ngadadak ka bait-Na. Eta bait téh nyaéta umat Millerite anu asup kana perjangjian dina 22 Oktober 1844, sarta anu ku Petrus diidentipikasikeun minangka bait.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Aranjeun oge, minangka batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam anu suci, pikeun ngurbankeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus. 1 Petrus 2:5.
The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.
Bait Allah kaum Millerite diwangun ti taun 1798 nepi ka 1844, nya éta opat puluh genep taun, atawa sacara nubuat tilu poé, sabab Kristus netelakeun yén diperlukeun tilu poé pikeun ngadegkeun hiji bait Allah deui.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.
Paskah urang Yahudi geus deukeut, tuluy Yesus angkat ka Yerusalem. Di Bait Allah Anjeunna manggihan jalma-jalma anu ngajual sapi, domba, jeung japati, sarta para panukeur duit keur calik di dinya. Sanggeus Anjeunna nyieun pecut tina tali-tali leutik, ku Anjeunna maranéhna kabéh diusir kaluar ti Bait Allah, kitu deui domba-domba jeung sapi-sapi; duit para panukeur duit dicurahkeun, méjana dibalikeun; sarta ka nu ngajual japati Anjeunna ngandika, “Bawa ieu kabéh ti dieu; ulah jadikeun imah Rama Kami jadi imah padagangan.” Murid-murid-Na tuluy émut yén geus kaungel kieu dina Kitab Suci: “Kahayang nu ngagedur ka imah Anjeun geus ngaduruk Kami.” Ku sabab kitu urang Yahudi ngawaler sarta nyarita ka Anjeunna, “Tanda naon anu ku Anjeun dipintonkeun ka kami, nepi ka Anjeun ngalakonan ieu hal-hal?” Yesus ngawaler sarta ngandika ka maranéhna, “Runtuhkeun ieu Bait Allah, sarta dina tilu poé Kami baris ngadegkeunana deui.” Urang Yahudi tuluy nyarita, “Opat puluh genep taun lilana ieu Bait Allah diwangun, naha Anjeun rek ngadegkeunana deui dina tilu poé?” Tapi anu didawuhkeun ku Anjeunna téh ngeunaan bait awak-Na. Yohanes 2:13–21.
Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.
Sadérék White nétélakeun yén nalika utusan tina perjangjian téh ngadadak sumping ka Bait-Na, sakumaha digambarkeun dina kitab Malakhi, éta nubuat geus kacumponan nalika Kristus nyucikeun Bait Allah, sakumaha kakara ditandakeun dina petikan tina Yohanes.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.
“Dina ngabersihan Bait Allah tina para nu meuli jeung nu ngajual milik dunya, Isa ngumumkeun misi-Na pikeun ngabersihan hate tina rereged dosa,—tina kahayang-kahayang kadunyaan, hawa nafsu nu mementingkeun diri sorangan, kabiasaan-kabiasaan jahat, anu ngarusak jiwa. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.’ The Desire of Ages, 161.
The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.
Bait Allah dina pasal dua Injil Yohanes merlukeun opat puluh genep taun pikeun diwangun, sarta Isa ngadawuh yén Mantenna bakal ngadegkeun deui bait anu diruksak dina tilu poé. Ti 1798 nepi ka 1844 téh opat puluh genep taun, sarta éta nandakeun datangna tilu malaikat (poé), dina Wahyu opat welas, anu geus dilambangkeun ku tilu parentah anu ngamimitian nubuat dua rébu tilu ratus taun. Opat puluh genep taun téh mangsa Kristus ngadegkeun deui bait Millerite, sabab saméméh éta waktu tempat suci rohani jeung Israil rohani geus diinjak-injak ku Babul rohani.
When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.
Nalika Kristus nyucikeun Bait Allah dina Paska dina awal palayanan-Na, Anjeunna keur nyumponan nubuat ngeunaan Utusan Perjangjian anu ngadadak sumping ka bait-Na sakumaha anu ditepikeun dina Malaki. Dina tanggal 22 Oktober 1844 Kristus ngadadak sumping ka bait-Na, sarta geus nyokot ka Anjeunna opat puluh genep taun pikeun ngadegkeun deui bait-Na anu geus diruksak.
“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 ngabersihan Bait Suci, anu dipintonkeun dina Daniel 8:14; kadatangan Putra manusa ka Nu Sepuh Poe, sakumaha ditepikeun dina Daniel 7:13; jeung kadatangan Gusti ka Bait-Na, anu geus diramalkeun ku Malakhi, mangrupakeun pedaran ngeunaan kajadian anu sarua; jeung ieu ogé digambarkeun ku kadatangan panganten lalaki ka upacara nikah, anu dijelaskeun ku Kristus dina pasemon ngeunaan sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.
The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.
Kakawis anu kahiji réngsé dina taun 1798, jeung ahir tina kakawis anu pamungkas nyaéta taun 1844. Mimiti periode opat puluh genep taun, nalika Kristus ngadegkeun bait suci Millerite, ngagambarkeun ahirna, sabab boh mimiti boh ahirna ditandaan ku réngséna kakawis Allah ka umat-Na; sabab Isa salawasna nyaruaan ahir hiji perkara jeung mimitina hiji perkara.
We will continue our study of Gabriel’s instruction to Daniel in the next article.
Urang baris neraskeun ulikan urang ngeunaan pituduh Jibril ka Daniél dina artikel salajengna.
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Kitab Wahyu kudu dibuka ka jalma-jalma. Loba anu geus diajarkeun yén éta téh kitab anu disegel, tapi éta disegel ngan ukur pikeun jalma-jalma anu nolak bebeneran jeung caang. Kabeneran-kabeneran anu dikandungna kudu diumumkeun, supaya jalma-jalma meunang kasempetan pikeun nyiapkeun diri nyanghareupan kajadian-kajadian anu bakal enggal pisan lumangsung. Amanat Malaikat Katilu kudu dipidangkeun minangka hiji-hijina pangharepan pikeun kasalametan dunya anu keur binasa.
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Bahaya-bahaya dina poé-poé pamungkas geus tumiba ka urang, jeung dina pagawean urang urang kudu ngélingan rahayat ngeunaan bahaya anu keur maranéhna disanghareupan. Ulah nepi ka adegan-adegan anu khidmat, anu geus diungkabkeun ku nubuat yén moal lila deui bakal kajadian, diantep teu kasentuh. Urang téh utusan-utusan Allah, jeung urang teu boga waktos pikeun dipiceun. Jalma-jalma anu rék jadi batur sapagawean jeung Gusti urang Yesus Kristus bakal némbongkeun minat anu jero kana bebeneran-bebeneran anu kapanggih dina buku ieu. Kalawan kalam jeung sora maranéhna bakal narékahan ngajelaskeun kalawan écés hal-hal anu ajaib, anu Kristus sumping ti sawarga pikeun ngungkabkeunana.” Signs of the Times, July 4, 1906.