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# The Book of Daniel - Number One

Kitab Daniel - Nomer Siji

The Ulai and Hiddekel

Ulai lan Hiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> “Para pandhita lan umat padha mratelakaké yèn ramalan-ramalan ing Daniel lan Wahyu iku wewadi-wewadi kang ora bisa dimangertèni. Nanging Kristus nuntun para murid-Né marang tembung-tembungé nabi Daniel bab prakara-prakara sing bakal kelakon ing jamané wong-wong mau, lan ngandika, ‘Sapa sing maca, muga dimangertèni.’ Matius 24:15. Lan pangandika yèn Wahyu iku sawijining wewadi, sing ora kena dimangertèni, kabantah déning irah-irahané kitab iku dhéwé: ‘Wahyué Gusti Yésus Kristus, kang diparingaké déning Allah marang Panjenengané, supaya Panjenengané nduduhaké marang para abdi-Né perkara-perkara sing enggal bakal kelakon.... Rahayu wong kang maca, lan wong-wong kang ngrungokaké tembung-tembunging ramalan iki, sarta ngreksa samubarang kang katulis ana ing jeroné; awit wektuné wis cedhak.’ Wahyu 1:1–3.”

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> “Mangkéné pangandikané nabi: ‘Rahayu wong kang maca’—ana wong-wong sing ora gelem maca; berkah iku dudu kanggo wong-wong mau. ‘Lan wong-wong kang ngrungu’—ana uga sawatara wong sing nampik ngrungu samubarang apa waé ngenani ramalan-ramalan; berkah iku dudu kanggo golongan iki. ‘Lan netepi samubarang kang katulis ana ing kono’—akeh wong sing ora gelem nggatekake pepéling lan piwulang kang kinandhut ing Kitab Wahyu. Ora ana siji waé saka wong-wong mau kang bisa ngakoni berkah sing wis dijanjèkaké. Kabèh wong sing nggeguyu prakara-prakara ing ramalan, lan nyepèlèkaké pralambang-pralambang kang diparingaké ing kéné kanthi saèstu, kabèh wong sing ora gelem mbeneraké uripé, lan nyawisaké awaké kanggo rawuhé Putraning Manungsa, bakal tanpa berkah.”

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> “Miturut paseksèning Inspirasi, kepriyé wani para manungsa mulang yèn Kitab Wahyu iku sawijining rahasia, ngluwihi jangkah pangertèning manungsa? Iku rahasia kang wis kawedharaké, sawijining kitab kang wis kabukak. Panaliten tumrap Kitab Wahyu ngarahaké pikiran marang ramalan-ramalané Daniel, lan kalorone nyaosaké piwulang kang banget wigati, kang diparingaké déning Allah marang manungsa, bab prakara-prakara kang bakal kelakon ing pungkasaning sajarah donya iki.” The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

“Pasinaon kitab Wahyu ngarahaké pikiran marang ramalan-ramalan ing kitab Daniel.” Sapérangan wong mung mirsani ramalan ing sajroning kitab Daniel. Nanging Daniel ngetingalaké loro garis kayektèn, lan kayektèn kang makili ramalan-ramalané yaiku enem pasal pungkasan saka kitabé. Enem pasal kapisan ngetingalaké ramalan kang digambaraken, kang, ing sapérangan gedhé, isih durung kauningani. Sadurungé kita nimbang enem pasal kapisan saka Daniel, kita bakal nerangaké sebabé sejatiné mung ana loro ramalan kang diwakili ing enem pasal pungkasan saka Daniel. Sister White nedahaké loro ramalan mau kanthi ngrujuk marang loro kali gedhé ing Sinear. Nalika kita nampani pralambang kang dipratélakaké déning piyambakipun, kita nemokaké kunci kanggo ndeleng loro, lan mung loro, ramalan ing enem pasal pungkasan saka Daniel.

> “The light that Daniel received 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 come to pass.” Testimonies to Ministers, 112.

> “Pepadhang sing ditampa Dhanièl saka Gusti Allah iku diparingaké mligi kanggo dina-dina wekasan iki. Wahyu-wahyu sing didelengé ana ing pinggir Kali Ulai lan Hiddekel, kali-kali gedhé ing Sinar, saiki lagi lumaku tumuju panggenapané, lan kabèh prastawa sing wis dinubuataké bakal enggal kelakon.” Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

Pamedharing ing pasal wolu kaparingaké ing pinggir kali Ulai.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Ing taun katelu pamaréntahané ratu Belsyazar, ana wahyu kang kaparingaké marang aku, yaiku aku Daniel, sawisé wahyu kang biyèn wus kaparingaké marang aku. Aku ndeleng ana ing sajroning wahyu; lan nalika aku ndeleng iku, aku ana ing Susan, ing kadhaton, kang dumunung ana ing propinsi Elam; aku ndeleng ana ing sajroning wahyu, lan aku ana ing pinggir kali Ulai. Daniel 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “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.”

Nalika kita njupuk paragraf saka *Testimonies to Ministers*, ing ngendi Sister White nyebut “Ulai lan Hiddekel” lan nyebat mau “kali-kali gedhé ing Shinar,” kita saestu lagi mbabar paragraf iku saka salah siji komentar sing paling wigati ngenani pasinaon kitab Daniel lan Wahyu ana ing tulisan-tulisan Sister White. Ing pethikan iku piyambakipun ngandika, “Ana kabutuhan kanggo pasinaon Sabda Allah kang luwih cedhak lan luwih teliti; mliginipun Daniel lan Wahyu kudu diwènèhi manah kaya durung tau ana sadurungé sajrone sajarah pakaryan kita.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Manawa kita nyinau kanthi tliti rong ayat kapisan sing nembe kita kutip saka Daniel pasal wolu, ayat-ayat iku maringi loro paseksi internal tumrap sawijining kasunyatan sing asring kapencil saka kawigaten. Daniel ngandika, “ing taun katelu” Belsyazar “ana sawijining wahyu kaparingake marang aku.” Banjur dheweke nambah, “sawisé kang luwih dhisik kaparingake marang aku.” Ayat iki bisa dimangertèni kanthi rong cara, lan cara endi waé nuwuhake panaliten sing padha.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Malaékat Gabriel iku kang nggawa pepadhang kenabian marang Daniel, kaya kang ditindakaké marang kabèh para nabi, awit dhèwèké wis nggantèni Sétan minangka pambekta pepadhang swarga. Iki ateges yèn saben paugeran kenabian kang ana ing Kitab Suci dipandhegani déning Gabriel. Apa Daniel mangertèni utawa ora, ing ayat kapisan pasal wolu, dhèwèké ora mung nandhani sawijining pangamatan kenabian kang wigati, nanging uga nyedhiyakaké loro seksi tumrap pangamatan kenabian kang wigati iku ana ing ayat kasebut. Kang dicathet déning Daniel ing ayat kapisan iku, yèn dhèwèké wis nampani sawijining wahyu sadurungé wahyu kang ditampané ing pinggir kali Ulai. Wahyu ing pinggir kali Ulai iku dumadi ing taun katelu pamaréntahané Bélsazar. Wahyu sadurungé wahyu ing pinggir kali Ulai iku dumadi ing taun kapisan pamaréntahané Bélsazar.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Ing taun kapisané Belsyazar ratu Babil, Dhaniel ngalami sawijining impen lan wahyu-wahyu ing sajroning pikirane nalika ana ing paturoné; banjur iya nulis impen iku lan nyritakake pokok prakara-prakara mau. Daniel 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

Ing ayat kapisan saka pasal wolu, Daniel nedahaké yèn dhèwèké uga nate nampa sawijining wahyu ing taun kapisané Belsyazar, awit dhèwèké ngandika, “sawisé kang katon marang aku ing wiwitan.” Apa wahyu Ulai iku katon sawisé wahyu ing taun kapisané Belsyazar, utawa apa wahyu iku katon sawisé wahyu kapisan saka loro wahyu sing sejajar mau? Kaloro wangsulan iku bener. Wahyu bab kali Ulai iku padha karo wahyu ing pasal pitu. Gabriel lagi nggunakaké prinsip kenabian “ngulang lan ngluhuraké,” lan bebarengan karo kuwi uga paugeran yèn sawijining prakara diteguhaké lumantar paseksèn wong loro. Loro-loroné wahyu mau mbahas karajan-karajan ing ramalan Kitab Suci.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Wahyu ing pasal pitu nggambarake karajan-karajan mau minangka kéwan galak pamangsa, mangkono nekanake lan nampilake karajan-karajan iku sajroning konteks kakuwatan sipilé. Wahyu ing pasal wolu nggambarake karajan-karajan sing padha mau kanthi pralambang-pralambang saka paladening pasucèné Allah, sanadyan saben pralambang saka paladening pasucèn mau kanthi sengaja wis dirusak, supaya makili pangibadah palsu. Daniel wolu nggambarake karajan-karajan sing padha kaya ing wahyu pasal pitu, nanging nempatake karajan-karajan mau ing konteks agama.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Wahyu Ulai ing Daniel pasal wolu mbaleni lan ngrembakaake wahyu ing pasal pitu. Pasal pitu nedahake aspek sipil saka karajan-karajan ing ramalan Kitab Suci, lan pasal wolu nedahake aspek agama saka karajan-karajan ing ramalan Kitab Suci. Manawa prakara iki wis dimangertèni, mula bisa dipahami manawa pasal pitu lan wolu iku minangka wahyu sing padha. Pasal sanga iku papané Gabriel rawuh kanggo maringi panjelasan bab unsur wektu ing wahyu pasal wolu. Mulané, wahyu Ulai nggambarake pasal pitu, wolu, lan sanga saka kitab Daniel. Kali Hiddekel banjur dipratelakake ing pasal sepuluh.

> 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. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Ing taun katelu pamaréntahané Koresy, raja ing Persia, ana sawijining prakara kaandharaké marang Dhanièl, kang jenengé sinebut Béltesyazar; lan prakara iku satemené bener, nanging wektu kang katetepaké iku dawa; lan dhèwèké mangertèni prakara iku, sarta duwé pangertèn bab wahyu mau. Ing dina-dina iku aku, Dhanièl, lagi nandhang prihatin lawasé telung minggu kebak. Aku ora mangan roti kang nyenengaké, daging lan anggur uga ora lumebu ing cangkemku, lan aku babar pisan ora ngolesi awakku nganggo lenga, nganti telung minggu kebak kalakon. Lan ing dina kapat likur sasi kapisan, nalika aku ana ing pinggir kali gedhé, yaiku Hidékel. Daniel 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Wahyu ing kali Hiddekel ngenalake sajarah kenabian bab ratu ing sisih lor. Wahyu punika diwiwiti kanthi pecahing karajanipun Alexander Agung, ngenali surut-mundhakipun sajarah salajengipun, ing pundi pungkasane namung kari kalih pihak ingkang saling nentang saking bubrahipun karajan biyen kagunganipun Alexander Agung, yaiku satunggaling ratu literal ing sisih kidul nglawan satunggaling ratu literal ing sisih lor. Ing pungkasanipun, punika dumugi ing sajarah kapausan, ingkang lajeng dados ratu rohaniah ing sisih lor, ingkang ing wekasan bab sewelas dumugi ing pungkasanipun, Mikhael jumeneng, lan mangsa pencobaan manungsa katutup. Ringkesan prasaja punika inggih menika bilih wahyu kali Ulai punika minangka wahyu internal ngenani papan suci Allah lan wadya-Nipun, dene kali Hiddekel punika minangka wahyu eksternal ngenani mungsuhipun Allah lan umat-Nipun sajrone sajarah ingkang sami. Punika migunakaken asas ingkang sami kados ingkang kapanggih wonten ing pitung pasamuwan lan pitung segel ing Kitab Wahyu.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> “Akeh para pelados ora padha ngupaya nerangake Kitab Wahyu. Wong-wong mau nyebut kitab iku minangka kitab sing ora ana paedahe kanggo disinau. Wong-wong mau nganggep kitab iku minangka kitab kang kasegel, amarga ngemot cathetan bab pralambang lan simbol. Nanging jeneng piyambak sing wis kaparingake marang kitab iku, ‘Wahyu,’ iku sawijining panyelakan tumrap panemu mau. Wahyu iku kitab kang kasegel, nanging uga kitab kang kabukak. Kitab iku nyathet prastawa-prastawa nggumunake kang bakal kelakon ing dina-dina pungkasan sajroning sajarah bumi iki. Piwulang-piwulang ing kitab iki cetha temenan, dudu mistik lan ora kena dimangerteni. Ing kono garis ramalan kang padha diangkat maneh kaya ing Kitab Daniel. Sawatara ramalan wis dipunbaleni dening Gusti Allah, mangkono nuduhake manawa wigati kudu diparingake marang iku. Pangeran ora mbaleni prakara-prakara kang ora pati wigati.” Manuscript Releases, volume 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Sajarah batiniah lan lahiriah kang padha sing kawejang ing kitab Daniel, dijupuk maneh ing kitab Wahyu. Kajaba saka pepadhang kenabian kang kasil saka loro wahyu iki, ana uga sawijining pangesahan tumrap metodologi penafsiran Alkitab kang diadopsi déning William Miller, lan sawisé iku déning Future for America. Manawa dipertimbangaké kanthi bener, kitab Daniel, mangkono uga kitab Wahyu, iku tambang emas kang tanpa tandhing kanggo pangesahan prinsip-prinsip penafsiran kenabian kang diidentifikasi déning Alkitab ana ing jeroné dhéwé.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai minangka tema internal lan Hiddekel minangka tema eksternal, uga makili loro pameca sing kudu dibukak meterane ing “wektu wekasan.” Ulai dibukak meterane ing “wektu wekasan” ing taun 1798, lan Hiddekel dibukak meterane ing “wektu wekasan” ing taun 1989, nalika, kaya kang katrangan ana ing Daniel bab sewelas, ayat patang puluh, nagara-nagara kang makili tilas Uni Soviet disapu sirna déning kapausan lan Amerika Serikat.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Manawa kasunyatan-kasunyatan iki diakoni, mula uga bisa diakoni manawa loro wahyu iku satemene mung siji wahyu, padha kaya sajarah kenabian bab pitu pasamuwan lan pitu segel iku makili sajarah kenabian kang padha. Mangkono, loro wahyu iku dadi sarana kang wus dipigunakaké déning Pangéran ing gerakan kapungkuré malaékat kapisan, lan kang bakal dipigunakaké déning Pangéran ing gerakan saiki lan kang bakal teka saka malaékat katelu, kanggo ngasilaké sawijining proses panyoba, kaya kang katetepaké ing Daniel bab rolas, ayat sanga lan sapuluh.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Lan Panjenengané ngandika, “Lungaa dalanmu, Dhanièl; awit pangandika iku katutup lan kasegel nganti tekan wektuné pungkasan. Akeh wong bakal disucekaké, lan diputihaké, lan dicoba; nanging wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong duraka kang bakal mangerti; nanging wong wicaksana bakal mangerti.” Daniel 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

Minangka tuladha pambukaning segel Hiddekel ing taun 1989, gatekna apa kang wis dipangandikakaké déning ilham.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Ing Kitab Wahyu kabèh kitab ing Alkitab ketemu lan pungkasané ana ing kéné. Ing kéné ana pepangkepé kitab Daniel. Sing siji iku sawijining ramalan; sing sijiné sawijining wahyu. Kitab kang disegel iku dudu Kitab Wahyu, nanging pérangan saka ramalan Daniel kang gegayutan karo dina-dina wekasan. Malaékat mau dhawuh, ‘Nanging kowé, hé Daniel, tutupen tembung-tembung iku, lan segelna kitab iku, nganti tekan wektu wekasan.’ Daniel 12:4.” Kisah Para Rasul, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Loro-loroné Ulai lan Hiddekel gegandhèngan karo dina-dina wekasan, nanging Adventisme mung gelem ngakoni yèn taun 1798 iku “wektu wekasan”-é Daniel, nalika kitabé kudu dibukak segelé. Nanging péranganing ramalan kang “gegayutan karo dina-dina wekasan” kanthi luwih trep yaiku enem ayat pungkasan saka Daniel pasal sewelas, awit ayat-ayat mau dipungkasi kanthi Michael jumeneng nalika mangsa kasempatan tumrap manungsa katutup.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Sesanti ngenani paukuman, kaya kang diwedharake ing Daniel bab pitu, wolu, lan sanga, kasêgel nganti tumeka ing “wektu wekasan” ing taun 1798. Pepadhang (kang metu saka sesanti Ulai sing kabikak segelé) iku pawarta bab kabukane paukuman panyelidikan, dudu panutupaning paukuman. Pepadhang kang kabikak bebarengan karo sesanti Hiddekel nandhesake panutuping paukuman panyelidikan, lan iku uga dadi péranganing Daniel kang ngemot “péranganing ramalan kang magepokan karo dina-dina pungkasan.”

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Pambukakan segel ing taun 1798 ngumumaké wiwitaning pangadilan investigatif. Pambukakan segel ing taun 1989 ngumumaké yèn panutupan pangadilan investigatif wis cedhak rawuhipun. Tapak astanipun Alfa lan Omega katon kanthi cetha ing kitab Daniel, nanging namung menawi panjenengan mangertos punika, lan kersa ngupadi punika.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Nalika mangsa sih-rahmat katutup ing Daniel pasal sewelas, ayat patang puluh lima, pratandha Alpha lan Omega kacathet. Wiwitané kitab Daniel kanthi cetha nggambarake persis ana ing ngendi pungkasané. Kitab iki diwiwiti kanthi perang nyata antarane Babilon nyata lan Israèl nyata, lan Babilon nyata iku menang.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Ing taun katelu pamaréntahané Yéhoyakim, raja Yéhuda, Nebukadnésar, raja Babul, tindak nglawan Yerusalèm lan ngepung kutha iku. Lan Pangéran masrahaké Yéhoyakim, raja Yéhuda, menyang tangané, bebarengan karo sapérangan piranti saka padalemané Allah; banjur piranti-piranti iku digawa menyang tanah Sinear, menyang padalemané allahé; lan piranti-piranti mau dilebokaké ing omah panyimpenan bandha allahé. Daniel 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

Ing Daniel pasal sewelas, ayat patang puluh lima, sawijining perang rohani antarané Babul rohani, kang dipralambangaké minangka “raja ing sisih lor”, lan Israèl rohani, kang diwakili déning “gunung suci kang mulya”, tumeka ing pungkasané, lan Israèl rohani menang ngungkuli Babul rohani.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> Lan iya bakal ngadegaké kémah-kémah kratoné ana ing antarané segara-segara, ana ing gunung suci kang mulya; nanging iya bakal tekan marang wekasané, lan ora ana wong siji waé kang bakal mitulungi dhèwèké. Lan ing wektu iku Mikhael bakal jumeneng, pangéran agung kang ngadeg kanggo anak-anaké bangsamu; lan bakal ana mangsa kasangsaran, kang durung tau ana wiwit ana bangsa nganti tekan wektu iku; lan ing wektu iku bangsamu bakal kapitulungan, saben wong kang kapanggih katulis ana ing kitab. Daniel 11:45; 12:1.

The books of Daniel and Revelation are one book:

Kitab Daniel lan Wahyu iku satunggaling kitab:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Kitab Daniel lan Wahyu iku satunggal. Sing siji iku sawijining ramalan, sing sijiné sawijining wahyu; sing siji kitab kang kasegel, sing sijiné kitab kang kabukak. Yokanan krungu rahasia-rahasia kang diucapaké déning gludhug-gludhug iku, nanging dhèwèké dipréntah supaya ora nulis.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Kalih kitab punika, ingkang sajatosipun satunggal kitab, punika mahakarya piwulang kenabian saking malaékat Gabriel. Kawula nyerat punika kanthi kasadaran ingkang temen bilih punapa ingkang dipunaturaken Gabriel dhateng Daniel lan Yohanes punika asalipun saking Gusti Yesus, ingkang nampi saking Sang Rama. Maksud kawula boten ngluhuraken Gabriel, nanging ngluhuraken wahyu ingkang jero tumrap bukti-bukti ing kalih kitab punika, bab kados pundi Sang Alfa lan Omega ngrancang pranatan-pranatan kenabian tumrap tafsir Kitab Suci, ingkang kedah dipunmakili wonten ing kalih kitab punika, menawi kita kersa mirsani.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Kula kersa ngélingaké panjenengan bilih, ing wekdal punika, ancas lan maksud kula dèrèng kanggé nyajèkaké sawijing tafsiran tumrap kalih pameca saking kali Ulai lan Hiddekel. Ancas lan maksud kula inggih punika ngrembag pameca-pameca ing enem pasal kapisan saking kitab Daniel. Kula namung nedahaké sawijining prakawis bilih kitab Daniel lan Wahyu punika, saged dipun wastani, kalebet kitab-kitab ing Sabda Allah ingkang dipun susun kanthi paling jero lan nggegirisi. Kitab-kitab punika ngaturaké piwucal pameca, nalika ing wekdal ingkang sami ugi nedahaké watakipun Allah, nalika ugi nedahaké angger-angger piyambak ingkang prelu dipun ginakaken menawi satunggal tiyang badhé mangertos pameca-pameca punika, sarta ugi mangertos Panjenenganipun ingkang nglairaken pameca-pameca punika.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Tuladha liyane saka sipat kang jero saka kitab-kitab iku yaiku panyajian Daniel ngenani “pitung mangsa” ing Imamat 26. Ramalan babagan “pitung mangsa” iku wus lan isih bakal dadi “watu sandhungan” tumrap umat Allah, ing Israèl kuna, ing gerakan Millerite saka malaékat kapisan, uga ing gerakan malaékat katelu kang saiki lan kang bakal teka. “Watu sandhungan”, miturut teges kang prasaja, yaiku sawijing prakara kang ora kokdeleng, sanajan cetha ana ing ngarepmu. Mulané, sawisé kowé ngerteni “pitung mangsa” ana ing kitab Daniel, kowé bakal weruh yèn iku pancèn cetha ana ing kono, nanging kowé uga weruh yèn iku kasamaran tumrap wong-wong kang milih ora gelem weruh.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and divinity.

Ndhelikaké sawijining prakara nalika prakara iku sacara gramatikal katon cetha ana ing ngarsané iku sawijining prestasi kang jero banget; prakara iku ora bakal bisa dipasangaké ing sajroning novel misteri manungsa apa waé. Iku sawijining karya agung, awit prakara iku ana ing kono, cetha katon tumrap sapa waé kang ora kepéngin kesandhung, nanging ora bisa katon tumrap wong-wong kang milih kanggo kesandhung. Mangkono iku, upamané, “ndhelik ana ing papan kang cetha katon.” Iki kalakon lumantar gabungan kamanungsan lan kaallahan.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Aku ngaturaké pratelan mau, awit ing titik iki aku kepéngin ngélingaké kita, yèn ana sawijining piwulang Katulik ing sajroning Adventisme, saora-orané wiwit diterbitaké *Questions on Doctrine* ing taun 1957, lan manawa piwulang iku uga wis ngangkat sirahé kang ora bener ana ing sajroning gerakan bebener saiki iki, yaiku *Future for America*. Gagasané yaiku yèn Kristus, ing wektu inkarnasi, ora njupuk daging kang Panjenengané warisi saka Maria. Mesthiné, wong-wong sing njunjung piwulang iki ora ngandharaké kanthi tembung kaya mangkono, nanging senadyan mangkono, iku tetep dadi apa kang padha diwulangaké. Aku nyebut iku piwulang Katulik, awit premis yèn dagingé Kristus iku murniné padha karo dagingé Adam sadurungé dhèwèké tumiba ing dosa, iku minangka logika satani banget kang dipigunakaké déning greja Katulik ana ing piwulangé bab kang diarani “immaculate conception.” Lan manawa kowé durung wanuh karo piwulang kapir bab “immaculate conception,” piwulang iku mulang yèn dagingé Kristus kanthi adikodrati digawé kaya dene kodrat ngisoré Adam biyèn, sadurungé dhèwèké lan Hawa tumiba ing dosa, utawa, kaya kang diklaim, Kristus nduwèni kodrat Adam sadurungé tumiba, kang tanpa dosa. Piwulang iku uga mulang yèn Maria dhéwé kanthi mukjijat diparingi kodrat dagingé Adam kang durung tumiba sadurungé dhèwèké tumiba ing dosa, supaya dhèwèké bisa dadi wadhah kang sampurna tumrap Roh Suci kanggo nginkarnasèkaké bayi Yesus menyang ing dagingé kang sampurna.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Temtu, wong-wong ing Adventisme sing njunjung kasimpulan kang padha bab dagingé Gusti Yesus, ora nuding marang mujijat apa waé gegayutan karo Maria, nanging pancèn nyimpangaké pethikan-pethikan saka Sister White lan Kitab Suci, kanggo mulang konsep Katulik kang padha persisé. Yagéné aku mau mung nyimpang lan ngadoh saka rembugan bab kitab Daniel? Aku bakal mangsuli iku.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Struktur lan rancangan mukjijat saka Daniel lan Wahyu kasembadan lumantar paduwaning kamanungsan lan kaallahan. Gusti Yesus iku Sabdaning Allah, lan Kitab Suci iku Sabdaning Allah. Sipat kaallahan lan kamanungsanipun Yesus kawehakaké kanthi jangkep ana ing Kitab Suci. Tembung-tembung ing jeroné iku asalipun ilahi lan ngemot daya nitahake kang bisa ngowahi ati lan pikiran. Tembung-tembung mau iku daya kang padha piyambak sing ndadèkaké samubarang kabèh dumadi. Nanging wong-wong kang dipilih déning Allah dadi pirantosipun kanggo nyathet Kitab Suci, kabèh iku wong dosa. Bagéyan manungsa ing prakara iki kawewakili déning manungsa kang wus tumiba ing dosa. Kitab Suci iku paduwaning manungsa lan ilahi, lan para nabi iku wong dosa, kaya saben anak turun Adam uga mangkono. Kristus ora tau nindakaké dosa ing pamikir, tembung, utawa panggawé. Nanging Panjenenganipun temtu ngagem dagingipun Maryam sawisé patang èwu taun kamunduran. Manawa Panjenenganipun sajatiné ngagem sipat daging Adam kang luwih asor sadurungé Adam tumiba ing dosa, iku bakal nuntut yèn saben panulis Kitab Suci uga kudu tanpa dosa.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

“Panyingidan ing panggonan kang cetha” saka “pitung mangsa” ing kitab Daniel katindakaké, ora mung déning tembung-tembung kang dicathet déning Daniel, nanging luwih adoh manèh déning manungsa-manungsa tumiba kang nerjemahaké Kitab Suci King James. Manungsa-manungsa tumiba kaping pindho nyentuh kitab Daniel, lan apa kang katindakaké iku mokal tumrap manungsa sapa waé kanggo nindakaké tanpa pangawasan ilahi Allah kang nyawisaké kanthi providentia.

In our next article we will begin to show how divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

Ing artikel kita sabanjuré, kita bakal wiwit nduduhaké kepriyé kaallahan lan kamanungsan nyamaraké “pitu mangsa” saka Imamat likur nem kanthi cetha ana ing Kitab Daniel, awit Allah wus luwih dhisik mirsa, malah uga ngrancang, yèn iku kudu dadi “watu sandhungan” panggawé panguji tumrap wong-wong ing gerakané malaekat kapisan, lan uga tumrap wong-wong ing gerakané malaekat katelu.

> “The light that Daniel received 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 come to pass.” Testimonies to Ministers, 112.

> “Pepadhang kang ditampi Daniel saka Allah iku kasukakaké mliginé kanggo dina-dina wekasan iki. Wahyu-wahyu kang didelengé ana ing sapinggiring Ulai lan Hiddekel, kali-kali agung ing Sinear, saiki lagi lumaku tumuju marang kasampurnané, lan sakèhé prastawa kang wis diramalaké iku rauh bakal kelakon.” Testimonies to Ministers, 112.

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