Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
Jibril sumping ka Daniél sanggeus anjeunna ngartos kana tujuh puluh taun pangbuangan dina nubuat Yeremia, jeung kana sumpah katut panyapa Musa.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
Dina taun kahiji pamaréntahanana, kaula Daniel ngartos tina kitab-kitab jumlah taun anu ku pangandika PANGERAN parantos sumping ka Yermia nabi, yén Mantenna bade ngalengkepan tujuh puluh taun dina karuksakan Yerusalem.... Sumuhun, sakumna Israil parantos ngalanggar hukum-Mantenna, nya éta ku nyimpang, nepi ka maranéhna teu daék nurut kana sora-Mantenna; ku sabab éta kutuk parantos dicurahkeun ka kami, kitu deui sumpah anu kaungel dina hukum Musa, abdi Allah, lantaran kami parantos dosa ka Mantenna. Jeung Mantenna parantos netepkeun pangandika-pangandika-Na anu ku Mantenna parantos diucapkeun ngalawan kami, jeung ngalawan para hakim kami anu ngahakiman kami, ku ngadatangkeun kana kami hiji mala gedé; sabab di handapeun sakumna langit can kungsi kajadian anu saperti anu parantos tumiba ka Yerusalem. Sakumaha anu kaungel dina hukum Musa, sakabéh mala ieu parantos tumiba ka kami; nanging kami henteu ngadamel panyuhun urang di payuneun PANGERAN Allah urang, supaya urang malik tina kajahatan-kajahatan urang, sarta ngartos kana bebeneran-Mantenna. Ku sabab éta PANGERAN parantos ngawaskeun mala éta, sarta ngadatangkeunana ka kami; sabab PANGERAN Allah urang téh adil dina sagala padamelan-Na anu dipidamel ku Mantenna: margi kami henteu nurut kana sora-Mantenna. Daniel 9:2, 11–14.
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
Kecap anu dipaké ku Daniel, anu ditarjamahkeun jadi “sumpah,” nyaéta kecap anu sarua jeung anu dipaké ku Musa, anu ditarjamahkeun jadi “tujuh kali,” dina Imamat dua puluh genep. Sadérék White ngawartosan ka urang yén dina pasal salapan, Daniel keur narékahan ngartos hubungan antara mangsa tujuh puluh taun dina nubuat Yermia jeung mangsa dua rébu tilu ratus taun. Dina pasal dalapan, Jibril geus diparéntahkeun sangkan ngajadikeun Daniel ngartos kana titingalian ngeunaan dua rébu tilu ratus poé éta, jeung Jibril ngaréngsékeun padamelanana nalika anjeunna mulang deui dina pasal salapan sarta ngabéjaan ka Daniel supaya sacara batin misahkeun dua titingalian anu geus jadi téma pasal tujuh, dalapan, jeung ogé salapan. Dua titingalian éta téh jadi téma tina “nambahanana pangaweruh” anu disingkabkeun dina taun 1798.
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Tujuh puluh taun Yeremia jeung “kutuk” Musa duanana mangrupakeun lambang tina “tujuh kali,” sakumaha digambarkeun ku “sumpah” Musa, tapi Jibril rék nampilkeun pamiceunanana tina mangsa dua rébu tilu ratus taun. Eta ngan bisa dibagi kalayan leres lamun hubungan antara titingalian (“chazon”) ngeunaan diinjak-injakna, jeung titingalian (“mareh”) ngeunaan penampakanana, dipisahkeun kalayan leres. Jibril ngamimitian ku netelakeun yén hiji mangsa pangujian salila opat ratus salapan puluh taun dipasihkeun ka urang Yahudi. Mangsa éta sarua jeung mangsa opat ratus salapan puluh taun tina pambarontakan anu geus ngahasilkeun tujuh puluh taun panangkaran.
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
Kecap “ditangtukeun” dina ayat ka dua puluh opat nyangkem mangsa ti mimiti medalna parentah katilu dina taun 457 SM nepi ka rajamna Stépanus ku balédogan dina taun 34 M, ari kecap “ditangtukeun” dina ayat ka dua puluh genep jeung ka dua puluh tujuh mah nuduhkeun kakawasaan-kakawasaan nu ngalantarankeun karuksakan, nyaéta kapirisme jeung kapapaan.
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 9:26, 27.
Sarta sanggeus genep puluh dua minggu, Al Masih bakal dipupus, tapi lain pikeun dirina sorangan; jeung rahayatna pangeran anu bakal datang bakal ngancurkeun eta kota jeung eta Bait Suci; jeung tungtungna bakal datang kawas caah, sarta nepi ka ahir perang karuksakan-karuksakan geus ditangtukeun. Jeung anjeunna bakal netepkeun perjangjian jeung loba jelema salila saminggu; jeung dina tengah eta minggu anjeunna bakal nyababkeun kurban jeung pamasrah pareum, sarta ku sumebarna kakejian-kakejian anjeunna bakal ngajadikeun eta tumpur, nepi ka kasampurnaanana, sarta anu geus ditangtukeun bakal dituangkeun ka anu ditumpurkeun. Daniel 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Jibril ngabéjaan ka Daniel yén “sanggeus” “Al Masih” “dipaéhan” “umatna pangéran anu baris datang bakal ngancurkeun kota jeung tempat suci.” Roma kapir ngancurkeun “kota jeung tempat suci” dina pengepungan anu lumangsung pas salila tilu satengah taun, ti taun 66 nepi ka 70 M. Jibril nétélakeun yén “ahir perangna” bakal kajadian “kalawan banjir,” sarta yén perang éta bakal ngandung “karuksakan-karuksakan.” Perang anu dilaksanakeun ngalawan Yerusalem jeung tempat suci téh nyaéta panginjakan anu dilaksanakeun ku kapirisme jeung kapausan. Kakuatan kapir anu bakal ngancurkeun Yerusalem dina awalna nyaéta Babul, tapi kakuatan kapir anu bakal ngancurkeun éta sanggeus Al Masih disalibkeun nyaéta Roma kapir. Tapi perang ngalawan tempat suci jeung pasukan téh dilaksanakeun ku dua kakawasaan pangrusak, sarta kakawasaan pangrusak anu kadua tina dua éta dina Kitab Suci nyaéta kapausan.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Kapapaan nyaéta kakawasaan anu dilambangkeun salaku “cambuk anu ngalimpas,” nyaéta kakawasaan dina ayat opat puluh tina Daniel sabelas, anu “ngalimpas sarta ngaliwat.” Panganiayaan ka Yérusalém anu dimimitian ku Babul, sarta diteruskeun ku bangsa beusi anu ngucapkeun ucapan-ucapan poék sakumaha dilambangkeun ku Musa dina Deuteronomy, dituturkeun ku kapapaan. Nepi ka ahir panginjak-injakan éta, “karuksakan-karuksakan” geus “ditangtukeun.” Dina ayat dua puluh tujuh, Kristus nguatkeun jangji ka loba jelema salila saminggu. Di tengah minggu éta, sistem kurban duniawi bakal eureun, sabab Kristus ngamimitian palayanan-Na minangka Imam Agung di tempat suci di sawarga. Ku lantaran kateuadéan urang Yahudi salila mangsa pangadilan anu geus dipotongkeun pikeun maranéhna, tempat suci jeung kota éta kudu dijadikeun sepi deui.
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Ayat éta nyebutkeun, “pikeun nyebarna kajijikan-jajijikan anjeunna bakal ngajadikeun éta tumpur, nepi ka consummation, jeung anu geus ditangtukeun bakal dicurahkeun ka nu tumpur.” Nalika urang Yahudi tungtungna ngeusian cangkir waktu pangujian maranéhna nepi ka pinuh, kota jeung tempat suci éta kudu tumpur nepi ka ahir perang. Dina “consummation” tina ditincakna éta dina taun 1798, geus “ditangtukeun” yén kapausan bakal narima tatu anu ngabahayakeun pati. Saterusna kota jeung tempat suci éta kudu dipulihkeun sarta diwangun deui, sakumaha ditipologikeun nalika urang Yahudi kaluar ti Babul literal dina handapeun tilu dekret.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Nepi ka pungkasanana perang éta, Yerusalem kudu terus dipaparinjak ku kakawasaan kapapaan. Mangsa-mangsa nubuat anu ngawangun période-période anu béda di jero dua rébu tilu ratus taun éta ngan bisa kaharti kalayan leres lamun hubungan antara tetenjoan ngeunaan dipaparinjakna éta salila tujuh puluh taun kaharti patalina jeung tetenjoan ngeunaan mulangkeunana tempat suci jeung umat. Nolak tetenjoan ngeunaan paburakna kutuk Musa sarua jeung nolak tetenjoan ngeunaan panghimpunan. Tetenjoan ngeunaan tujuh puluh taun téh nya éta tetenjoan ngeunaan paburak. Tetenjoan ngeunaan dua rébu tilu ratus taun téh nya éta tetenjoan ngeunaan panghimpunan. Tetenjoan ngeunaan tujuh puluh taun téh tetenjoan “chazon” ngeunaan paburak, ari tetenjoan ngeunaan dua rébu tilu ratus taun téh tetenjoan “mareh” ngeunaan panghimpunan.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Ku sabab kitu, naon anu geus dihijikeun ku Allah, ulah ku manusa dipisahkeun. Markus 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
Dua tetenjoan éta geus dihijikeun sacara profétis, jeung nolak salah sahijina téh sarua jeung nolak duanana. Kanyataan ieu nétélakeun yén sanajan Adventisme ngaku ngajaga nubuat dua rébu tilu ratus taun, maranéhna geus nampik tihang puseur Adventisme, sakumaha pasti maranéhna nampik “tujuh kali” dina taun 1863. Naha lain urang Yahudi ngaku ngajaga hukum Allah? Naha lain Israél baheula ngaku keur ngarep-ngarep datangna Al Masih? Pangakuan téh taya hartina lamun henteu ngajunjung Firman Allah.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
Golongan Millerit ahirna netepkeun tanggal 22 Oktober 1844 minangka tungtungna mangsa dua rébu tilu ratus poé, tapi pangarti maranéhna téh kawates. Kakara sanggeus kuciwa anu gedé, datang cahaya ngeunaan Bait Suci sawarga jeung panampakan Kristus di Rohangan Anu Pangsucina dina tanggal éta. Kakara sanggeus tanggal éta maranéhna ningali amanat malaikat katilu jeung hukum Allah.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Gusti miharep nambahan cahya nubuat nu patalina jeung dua rebu tilu ratus taun, sarta dina taun 1856, Mantenna muka panto pikeun cahya salajengna, jeung dina mangsa tujuh taun saterusna Adventisme nutup éta panto. Ngan sanggeus 11 Séptémber 2001 Gusti nungtun para panalungtik nubuat balik deui ka tulisan-tulisan Hiram Edson, sarta cahya ngeunaan “tujuh kali,” sakali deui mimiti nambahan.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
Ku nolak ningali patalina antara nubuat dua rebu tilu ratus taun jeung nubuat dua rebu lima ratus dua puluh taun, Adventisme jadi ngartos 22 Oktober 1844 ku cara anu kerdil jeung teu lengkep.
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
Sanggeus S. S. Snow netepkeun kalayan pasti tanggal panyaliban, kapanggihlah yén tanggal 22 Oktober 1844 téh leres.
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 9:25–27.
Ku sabab éta, sing nyaho jeung sing ngarti, yén ti mimiti kaluarna parentah pikeun mulangkeun jeung ngawangun deui Yerusalem nepi ka Al Masih, Sang Pangeran, bakal aya tujuh minggu, sarta genep puluh dua minggu; jalan-jalan kota bakal diwangun deui, kitu deui témbokna, sanajan dina mangsa kasusah. Jeung sanggeus genep puluh dua minggu, Al Masih bakal dipaéhan, lain pikeun diri-Na sorangan; jeung umat ti pangeran anu bakal datang bakal ngancurkeun kota jeung tempat suci; jeung ahirna bakal datang kawas banjir, sarta nepi ka ahir perang, karuksakan-karuksakan geus ditangtukeun. Jeung manéhna bakal neguhkeun perjangjian jeung loba jalma salila sa minggu; sarta di tengah minggu éta manéhna bakal ngeureunkeun kurban jeung pangbakti, sarta ku sumebarna kajijikeun-jijikeun, manéhna bakal ngajadikeun éta tempat jadi tumpur, nepi ka mangsa pungkasanana, sarta naon anu geus ditangtukeun bakal dicurikeun ka nu ditumpurkeun. Daniel 9:25–27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
Kaum Millerite ngakuan tanggal anu leres pikeun panyaliban, tuluy ahir tina mangsa dua rébu tilu ratus taun téh diidéntifikasi. “Dipotongna Al Masih” dina “tengah minggu” nalika Kristus netepkeun “perjangjian” ku sabab bangsa Yahudi geus ngeusian cawan mangsa pacobaan maranéhna nepi ka pinuh, sakumaha dilambangkeun ku “sumebarna Kajijikan”, ogé diidéntifikasi. Salib jadi tanda sajarah anu kacida pentingna dina ngawanohkeun amanat Midnite Cry.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
Sanaos aya caang anu aya dina ayat-ayat nu ngalahirkeun hiji manifestasi kakawasaan Allah anu kacida kuatna, kaum Millerite henteu kungsi ngahontal hiji pamahaman ngeunaan ayat-ayat éta anu diwakilan ku kahayang Daniel pikeun ngartos hubungan antara dua tetenjoan éta. Minggu nalika Kristus netepkeun perjangjian éta kabagi jadi dua mangsa, anu engké ku Sister White diidéntifikasi minangka ngawakilan palayanan pribadi Kristus salila tilu satengah taun, tuluy diteruskeun ku palayanan-Na sakumaha diwakilan ku para murid. Maranéhna ningali yén tanda jalan sajarah ngeunaan salib jadi jangkar pikeun mastikeun tanggal 22 Oktober 1844, tapi maranéhna henteu ningali yén éta ogé ngawakilan puseur dua mangsa anu sarua, masing-masing tilu satengah taun lilana, sahingga ngawakilan “tujuh kali,” anu ku Allah ngaliwatan Musa disebat “paséa tina perjangjian-Na.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Mangka Kami ogé baris lumampah nentang ka maranéh, sarta ngahukum maranéh tujuh kali deui ku lantaran dosa-dosa maranéh. Jeung Kami baris ngadatangkeun pedang ka maranéh, anu bakal ngabales pasulayan tina perjangjian Kami; jeung lamun maranéh keur ngumpul di jero kota-kota maranéh, Kami baris ngirimkeun panyakit sampar ka tengah maranéh; sarta maranéh bakal diserenkeun kana leungeun musuh. Imamat 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
Nalika Kristus keur ngukuhkeun perjangjian jeung jalma réa, éta téh perjangjian anu jadi perkara pasulayan-Na jeung urang Yahudi anu durhaka. “Pasulayan ngeunaan perjangjian-Na” dimimitian dina taun 723 SM, nalika urang Asyur mawa karajaan kalér kana pangbuangan, lajeng salila sarébu dua ratus genep puluh poé profétik, kapirisme nginjak-injak Israil jasmani. Éta panginjak-injakan tuluy dituturkeun ku sarébu dua ratus genep puluh poé profétik deui, nyaéta nalika kapausan nginjak-injak Israil rohani.
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Minggu nubuatan anu dina éta Kristus netepkeun perjangjian, minangka kasumponan tina tetempoan dua rébu tilu ratus taun, ogé ngagambarkeun tetempoan dua rébu lima ratus dua puluh taun. Kaum Millerit ngartos cekap tina nubuatan dua rébu tilu ratus taun nepi ka leres ngawartakeun amanat Panjerit Tengah Peuting, tapi maranéhna milih nampik sabagian tina cahaya anu ku tafsiran Jibril dina pasal salapan dipimaksad pikeun ditepikeun.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
Jibril parantos maréntahkeun ka Daniel supaya leres-leres ngabédakeun (misahkeun dina pikiran) dua tetenjoan éta, anu diwakilan salaku “matter” jeung “vision,” sarta dina kacumponan piwuruk éta Sadérék White ngabéjaan ka urang yén ieu téh memang jadi beban utama Daniel nalika anjeunna narékahan ngartos hubungan antara tujuh puluh minggu (lambang tina “seven times”), jeung dua rébu tilu ratus taun.
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
Ditampikna ajaran Adventis kana “tujuh waktu” nempatkeun maranéhna dina kaayaan anu matak teu sanggup ngarti yén mangsa kahiji salila opat ratus salapan puluh taun, anu dipotong tina dua rébu tilu ratus taun, ngawakilan pambarontakan kana perjangjian anu ku Musa diidéntifikasi minangka “paséa perjangjian-Na”.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Aranjeunna ogé dicegah tina ngakuan yén panyaliban di tengah minggu téh lain ngan saukur nandaan tanggalna, sabab éta nandaan pisan puseur pasulayan Kristus jeung kalalawanan Israil ku getih perjangjian. Maranéhna lolong kana kanyataan yén getih anu ditumpahkeun pikeun loba jalma di salib, anu keur ngukuhkeun perjangjian-Na, ogé keur ngukuhkeun perjangjian anu ditepikeun dina Imamat dua puluh lima jeung dua puluh genep.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
Israél baheula nanggung kana hiji perjangjian anu ku maranéhna sorangan dihartikeun minangka pangakuan maranéhna, “sagala anu parantos diucapkeun ku PANGERAN, ku kami bakal dilakonan,” bari saréréa can ngartos pisan yén perjangjian anu ditawarkeun ku Kristus nungtut supaya hukum-Na ditulis dina hate. Harti istilah-istilah perjangjian anu sipatna Farisi ti pihak maranéhna nyegah maranéhna pikeun ngartos jeung narima perjangjian anu sajati.
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
Israél modéren geus nangtukeun getih salib di tengah minggu ku istilah-istilah anu nyababkeun kabutaan anu sarua ka Israél modéren, saperti kabutaan anu tumiba kana Israél baheula nalika maranéhna nampik Al Masih sarta ngumumkeun yén maranéhna teu boga raja iwal ti Kaisar.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
Israil modéren lolong ka ieu kanyataan yén sajarah anu digambarkeun ku Jibril ka Daniél lain ngan ngawengku panguatan tina perjangjian, tapi ogé paburencayna anu ditibankeun ka jalma-jalma anu nolak éta perjangjian; sabab ayat-ayat éta nandakeun yén Rum kapir (pangéran anu bakal sumping) bakal ngancurkeun kota jeung tempat suci, sarta yén nepi ka ahir peperangan éta (anu nginjak-injak tempat suci jeung pasukan) “karuksakan-karuksakan,” dina wangun jamak, geus ditangtukeun.
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
Dina sajarah nalika Kristus ngocorkeun getih-Na pikeun netepkeun perjangjian jeung loba jelema, dua kakawasaan nu ngadatangkeun kamusnahan, nyaéta Roma kapir jeung Roma kapapaan, dipidangkeun sacara husus. Getih anu dicurikeun dina salib téh nya éta anu dibawa ku Kristus ka Bait Suci sawarga, sarta jadi lambang tina pagawean-Na anu digambarkeun ku titingalian “mareh” salila dua rébu tilu ratus taun. Sajarah éta dipapadankeun jeung sajarah titingalian “chazon” salila dua rébu lima ratus dua puluh taun, sakumaha digambarkeun ku dua kakawasaan nu ngadatangkeun kamusnahan anu bakal ngaluluhlantak Bait Suci jeung pasukan.
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
Kaleresan-kaleresan anu digambarkeun dina impian Miller minangka permata-permata ngagenclang caang sakumaha panonpoé, tapi éta can sampurna. Dina poé-poé panungtungan, nalika Panyaur Tengah Peuting diulang nepi ka unggal kecapna pisan, éta permata-permata kénéh bakal diasupkeun kana peti anyar anu leuwih gedé ku “Lalaki Sikat Kokotor”, sarta harita éta bakal ngagenclang sapuluh kali leuwih caang tibatan asalna. Éta jadi ujian tina amanat Panyaur Tengah Peuting anu pamungkas. Éta permata-permata sacara husus diidéntifikasi ku dua saksi anu dinubuatkeun ku Habakuk, minangka papan-papan. Nalika dua papan tina bagan para panaratas taun 1843 jeung 1850 diteundeun silih luhureun “garis kana garis”, permata-permata Miller sacara husus diidéntifikasi, sarta ku kituna éta permata-permata ngawakilan amanat Panyaur Tengah Peuting anu pamungkas.
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
Kalolobaan bebeneran dina dua bagan éta ngagambarkeun nubuat-nubuat anu geus kacumponan saméméh taun 1844, saperti idéntifikasi sato-sato galak dina Daniel pasal tujuh jeung dalapan. Gambar dina Daniel pasal dua diwakilan di dinya. Perdebatan ngeunaan naha Roma atawa Antiochus Epiphanes anu netepkeun éta titingalian aya di dinya. Kuciwa nu kahiji jeung mangsa ngadagoan dina Habakuk jeung sapuluh parawan aya di dinya. Kadatangan malaikat nu katilu aya di dinya, kitu deui tempat suci sawarga. “Anu sapopoé” minangka lambang paganisme aya di dinya. Jeung tangtu waé, tilu Cilaka Islam aya di dinya. Lamun dihijikeun, éta bagan-bagan ngawakilan hiji gambaran ngeunaan “nambahanana pangaweruh” anu lumangsung nalika Singa ti kaom Yuda muka segel hiji bebeneran nubuat.
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Nalika urang nyimpulkeun panalungtikan urang ngeunaan visi Walungan Ulai salaku lambang pangaweruh nubuat anu dibuka koncina dina mangsa ahir taun 1798, anu beuki nambahan nepi ka jadi permata-permata dina kotak perhiasan anu anyar tur leuwih gedé dina impian William Miller, urang baris nitenan deui bebeneran-bebeneran Millerite anu can lengkep dina sajarah maranéhna. Sababaraha ditinggalkeun dina kaayaan can lengkep lantaran waktu sajarah nalika kaum Millerite keur hirup, sarta nu séjén deui ditinggalkeun can lengkep ku sabab kateuasan jalma-jalma anu nampik terus nuturkeun cahaya anu maju tina malaikat katilu.
We will continue these things in the next article.
Urang baris nuluykeun ieu hal-hal dina artikel salajengna.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
“Jalma-jalma anu geus diutus ku Allah mawa hiji amanat téh ngan saukur manusa, tapi kumaha tabiat amanat anu ku maranéhna dibawa? Naha aranjeun wani ngajauhan ti dinya, atawa nganggap enteng kana pangéling-ngéling éta, ku sabab Allah henteu nanya ka aranjeun ngeunaan naon anu leuwih dipikaresep? Allah nyaur lalaki-lalaki anu rék nyarita, anu rék ngagero tarik jeung henteu nahan-nahan. Allah geus ngangkat utusan-utusan-Na pikeun ngalaksanakeun pagawean-Na keur jaman ieu. Sababaraha geus ngajauhan ti amanat ngeunaan kabeneran Kristus pikeun nyalahkeun jalma-jalma éta jeung kakurangan-kakurangan maranéhna, ku sabab maranéhna henteu nepikeun amanat bebeneran éta kalayan sagala kurnia basa jeung kaparigelan anu dipikahayang. Maranéhna kacida sumangetna, kacida sungguh-sungguhna, nyarita kalayan kacida tegesna, ku kituna amanat anu sabenerna bakal mawa kasageuran, kahirupan, jeung panglipur ka loba jiwa anu capé jeung kateken, jadi dina sawatara ukuran disingkirkeun; sabab sajauh jalma-jalma anu boga pangaruh nutup haténa sorangan jeung nangtang ku kahayangna sorangan kana naon anu geus diucapkeun ku Allah, sajauh éta kénéh maranéhna bakal narékahan pikeun nyabut cahaya sinar ti jalma-jalma anu geus lila ngarep-ngarep jeung ngadoa pikeun cahaya jeung pikeun kakawasaan anu ngahudangkeun hirup. Kristus geus nyatet sakabéh ucapan anu keras, angkuh, jeung pinuh ku hinaan anu diucapkeun ngalawan hamba-hamba-Na, saolah-olah éta diucapkeun ngalawan diri-Na sorangan.”
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
“Pesen malaikat katilu moal kaharti, cahaya anu bakal nyaangan bumi ku kamulyaan-Na bakal disebut cahaya palsu ku jalma-jalma anu nolak leumpang dina kamulyaan-na anu terus maju. Pagawéan anu saenyana tiasa dipigawé, bakal ditinggalkeun teu kapigawé ku nu nampik bebeneran, ku sabab teu percaya maranéhna. Kami nyuhunkeun ka aranjeun anu ngalawan cahaya bebeneran, sangkan nyingkir tina jalan umat Allah. Muga cahaya anu dikirim ti sawarga mancarkeun ka maranéhna dina sinar anu écés tur tetep. Allah ngajadikeun aranjeun, anu ka maranéh cahaya ieu parantos sumping, tanggung jawab kana pamakean anu ku maranéh dipigawé kana éta. Jalma-jalma anu teu daék ngadangu bakal dipertanggungjawabkeun; sabab bebeneran parantos dibawa nepi ka jangkauan maranéhna, tapi maranéhna ngahinakeun kasempetan jeung hak istiméwa maranéhna. Pesen-pesen anu mawa tanda sah ilahi parantos dikirim ka umat Allah; kamulyaan, kaagungan, kabeneran Kristus, pinuh ku kahadéan jeung bebeneran, parantos ditepikeun; kapinuhan Ketuhanan dina Isa Al Masih parantos dipidangkeun di antara urang kalayan kaéndahan jeung kasmaran, pikeun ngareuah-reuah sakumna anu haténa henteu katutup ku prasangka. Urang terang yén Allah parantos damel di antara urang. Urang parantos ningali jiwa-jiwa malik tina dosa ka kabeneran. Urang parantos ningali iman dihirupkeun deui dina haté jalma-jalma anu remuk manah. Naha urang bakal siga ka nu kaserang kusta anu parantos disucikeun tuluy neruskeun jalanana, sarta ngan saurang anu balik pikeun masihan kamulyaan ka Allah? Mending urang nyaritakeun kahadéan-Na, jeung muji Allah ku haté, ku kalam, jeung ku sora.” Review and Herald, 27 Méi 1890.