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# The Book of Daniel - Number Fifty

Kitab Daniel - Nomer Sèket

Unlocking the Prophetic Mysteries of Daniel 8: Palmoni’s Revelation

Mbukak Rahasia-Rahasia Kenabian ing Daniel 8: Wahyu Palmoni

Author

Jeff Pippenger

Published

January 14, 2024

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In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

Ing pasal woluné kitab Daniel, Daniel kaparingan wahyu bab karajan-karajan ing ramalaning Kitab Suci, lan sawisé iku dhèwèké krungu sawijining pangandikaning swarga kang katuduhaké lumantar pitakon lan wangsulan.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Banjur aku krungu ana siji wong suci kang lagi matur, lan wong suci liyane ngandika marang wong suci tartamtu kang lagi matur mau, “Nganti pira suwéné wahyu bab kurban padinan lan panerak kang njalari karusakan iku, nganti pasucèn lan wadya bala padha kaserahaké kanggo diidak-idak?” Lan dheweke ngandika marang aku, “Nganti rong èwu telung atus dina; sawisé iku pasucèn bakal disucèkaké.” Daniel 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Rolas ayat kapisan makili wahyu kasebut, lan ayat telulas lan patbelas nuduhake wahyu liyane. Kaya dene ana loro tembung Ibrani sing beda-beda nanging padha diterjemahake minangka “take away,” lan loro tembung Ibrani liyane sing uga padha diterjemahake minangka “sanctuary,” ing Daniel pasal wolu uga ana loro tembung Ibrani sing beda-beda, nanging loro-lorone padha diterjemahake minangka “vision.”

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

Nalika nerangake rong tembung sing dijarwakake dadi “ngilangake,” para teolog Adventisme negesake manawa loro-lorone kudu dimangerteni ateges “mbusak.” Nalika nerangake rong tembung sing dijarwakake dadi “padaleman suci,” para teolog Adventisme negesake manawa loro-lorone kudu dimangerteni ateges “padaleman suci Allah”, lan nalika nerangake rong tembung sing dijarwakake dadi “wahyu,” para teolog Adventisme, maneh, nglirwakake bedane antarane loro tembung kasebut. Bedane iki cukup wigati tumrap Daniel, nganti dhèwèké kanthi sengaja migunakaké rong tembung Ibrani sing béda banget, mula kita kudu ngenali lan njaga pembedane kasebut. Tembung “wahyu,” ing ayat telulas iku tembung Ibrani “chazon,” lan tegesé sawijining impen, pambabaran, utawa sabda ilahi—yaiku wahyu.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Tembung “vision” kapanggih kaping sepuluh ing Daniel bab wolu, nanging tembung iku makili rong tembung Ibrani sing béda. “Chazon,” sing ana ing ayat telulas, uga kapanggih ing ayat siji, banjur kaping pindho ing ayat loro, temtu ing ayat telulas, lan sapisan ing ayat limalas, pitulas, lan rong puluh enem. Saka sepuluh kaping tembung “vision” kapanggih ing Daniel bab wolu, pitu ing antarané iku yaiku tembung “chazon,” sing mung tegesé “sawijining wahyu”.

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

Telu panggonan liyane nalika tembung “vision” kapacak ing Daniel bab wolu, iku tembung Ibrani “mareh,” tegesé sawijining paningal; utawa sawijining pangrupan. Ing bab wolu, tembung Ibrani “mareh” uga sapisan diterjemahaké dudu dadi “vision,” nanging dadi “appearance,” mangkono luwih cetha netepaké tegesing tembung iku. Yagéné Daniel migunakaké loro tembung Ibrani kang béda, sing raket banget tegesé nganti para panarjamah nganggep minangka tembung sing padha? Apa iku wigati?

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Saben asas ing Sabdaning Allah nduwèni papané dhéwé, saben kasunyatan nduwèni gegayutané. Lan susunané kang sampurna, ing rancangan lan pelaksanané, marakaké paseksi tumrap Panganggité. Susunan kang mangkono iku ora ana pikiran liya kajaba pikirané Panjenengané kang Tanpa Wates kang bisa ngripta utawa mbentuk.” Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Wangsulan tumrap pitakonan kapindho iku Ya, manawa pancen wigati sebabé Danièl nindakaké pambédan iku; mula saka kuwi dadi tanggung jawabé wong sing sinau bab ramalan kanggo ngupaya mangertèni pitakonan kang kapisan, yaiku pitakonan sing nyuwun sebabé Danièl nindakaké pambédan kasebut. Pambédan-pambédan sing ditindakaké déning dhèwèké gegayutan karo tembung sing dijarwakaké dadi “sanctuary,” lan tembung sing dijarwakaké dadi “take away,” nduwèni akibat langgeng; mula, yagéné ana wong ngira yèn tembung sing dijarwakaké dadi “vision” iku kurang wigatiné? “Saben kasunyatan” nduwèni “pangaribawa” “ing pangandikané Gusti Allah,” lan mengaruhi “susunan” kenabian, uga kaleksanané ramalan iku nalika “ditindakaké.”

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Nalika kita wiwit ngrembug tembung “sesanti,” ing pasal wolu, sawijining “kasunyatan” sing nduwèni “sesambungan” karo paseksèné Daniel, yaiku sapa ta kang mangsuli pitakon ing Daniel pasal wolu, ayat telulas, kanthi, “Nganti rong éwu telung atus dina; sawisé iku pasucèn bakal disucekaké.”

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Ana papat kasunyatan kang nduwèni “sesambungan” kanthi langsung karo Daniel pasal wolu, kang arep dakrembug. Salah sijiné yaiku bilih wahyu babagan Kali Ulai wis kawruhan minangka sawijining prajanjian bab dina-dina wekasan, lan uga minangka pralambang saka “pangawikan” ing kitab Daniel kang “kabukak segelé” ing “wektu wekasan” ing taun 1798.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Prelu ana pangudi sing luwih caket marang Sabdaning Allah. Mliginipun kitab Daniel lan Wahyu kudune dipun-gatosaken kanthi cara ingkang boten naté wonten sadèrèngipun sajroning sajarahing pakaryan kita. Ing sapérangan bab kita mbokmanawi boten kathah ingkang kedah dipun aturaken bab kakuwasan Rum lan kapausan, nanging kita kedah narik kawigatosan dhateng punapa ingkang sampun kaserat déning para nabi lan para rasul miturut ilhaming Rohing Allah. Roh Suci sampun ngatur prekawis-prekawis punika, ing pasrahing wangsit lan ugi ing sakehing prastawa ingkang dipun-gambaraken, supados mulang bilih agen manungsa kedah dipun-singkiraken saking paningal, kapendhem wonten ing Sang Kristus, lan Gusti Allah ing swarga saha angger-anggeripun kedah dipun luhuraken.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Wacanen kitab Daniel. Balènana ing éling, titik demi titik, sajarah karajan-karajan kang kaweca ing kono. Delengen para negarawan, para majelis, bala tentara kang rosa, lan sumurupa kepriyé Allah makarya kanggo ngasoraké gumunggungé manungsa, lan njungkiraké kaluhuran manungsa menyang ing lebu. Mung Allah piyambak kang kaweca minangka Kang Agung. Ing wahyu nabi, Panjenengané katon ngudhunaké sawijining panguwasa kang rosa lan ngedegaké sijiné manèh. Panjenengané kaweca minangka Sang Prabu jagad raya, kang badhé ngedegaké Kratoné kang langgeng—Sang Sepuhing Jaman, Allah kang gesang, Sumbering sakehing kawicaksanan, Panguwasaing wekdal samangké, Panutur prakara kang bakal dumadi. Wacanen lan padha mangertia, sepira miskiné, sepira ringkihé, sepira ora suwéné uripé, sepira kliruné, sepira kaluputané, manungsa nalika ngunggahaké nyawané marang kasia-siaan.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Roh Suci lumantar Nabi Yesaya ngarahake kita marang Gusti Allah, Allah kang gesang, minangka objek utama kang kudu diparingi kawigatosan—marang Gusti Allah kaya dene Panjenengane kaandharake ana ing Sang Kristus. ‘Kanggo kita lair satunggal Putra, marang kita kaparingake satunggal Putra Kakung; lan paprentahan bakal ana ing pundhaké: lan asmané bakal sinebut Endah, Penasihat, Allah kang Mahakwasa, Rama kang Langgeng, Sang Pangeran Katentreman’ [Yesaya 9:6].”

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Padhang sing ditampi déning Daniel langsung saka Gusti Allah iku kaparingaké mligi kanggo dina-dina pungkasan iki. Wahyu-wahyu kang didelengé ana ing pinggir Kali Ulai lan Hiddekel, yaiku kali-kali gedhé ing Sinear, saiki lagi ana ing proses kasampurnan, lan kabèh prekara kang wis dinubuataké iku bakal enggal kelakon.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

> “Gatekna kaanan bangsa Yahudi nalika wangsit-wangsit Daniel kaparingaké. Wong-wong Israèl padha ana ing pangawulan, Pedalemané wus karusak, lan pangibadah ing Pedalemané kaendhegaké. Agamané kapusat ing upacara-upacara sistem kurban. Wong-wong mau wis njalari wujud lahiriah dadi prakara kang paling wigati, déné roh pangibadah kang sejati wus padha ilang. Pangibadahané wis kacemaran déning tradhisi lan pakulinan kapir, lan sajroning nindakaké tata upacara kurban, wong-wong mau ora mirsani ngluwihi pepadhang bayang-bayang marang hakekaté. Wong-wong mau ora mangertèni Kristus, pisungsung sejati kanggo dosa-dosané manungsa. Gusti makarya supaya umat mau lumebu ing pangawulan, lan supaya pangibadah ing Pedalemané kaendhegaké, supaya upacara-upacara lahiriah aja nganti dadi sakabèhing isi agamané. Prinsip-prinsip lan pakulinan-pakulinané kudu disucèkaké saka kakapiran. Paladosan ritual mandheg supaya paladosaning ati bisa diuripaké manèh. Kamulyan lahiriah disirnakaké supaya kang rohani bisa kapratelakaké.”

> “In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

> “Ing tanah pembuangané, nalika bangsa mau mratobat lan mêngok marang Pangéran, Panjenengané ngatingalaké Sarirané marang wong-wong mau. Wong-wong mau ora duwé pralambang lahiriah saka ngarsané; nanging sorot padhang saka Srengéngé Kabeneran sumunar menyang pikiran lan atiné. Nalika wong-wong mau sesambat marang Gusti Allah sajroning andhap-asor lan kasangsarané, wahyu-wahyu kaparingaké marang para nabi-Né, kang mbabaraké prakara-prakara ing tembé mburi—rubeding para panindhes umaté Gusti Allah, rawuhipun Sang Juru Panebus, lan madegé karajan langgeng.” Manuscript Releases, jilid 16, 333–335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

“Kasunyatan” yèn wahyu ing Kali Ulai kaparingaké kanggo dina-dina pungkasan nuntut supaya sawijining murid wangsit ngupaya kanthi temen mangertèni apa sing wis diramalaké déning wahyu iku ngenani prastawa-prastawa sing diwakili ana ing wahyu mau. “Bab-bab” kenabian sing magepokan karo wahyu ing Kali Ulai “dipunwujudaké” déning “Roh Suci” “ing wektu peparing wangsit mau, uga ing prastawa-prastawa sing digambaraké.” Apa sing kadadéan marang sawijining nabi nalika nampi wahyu, uga prastawa-prastawa kenabian sing diidentifikasi déning nabi iku, kudu ditliti kanthi pangawruh yèn loro-loroné mau minangka sawijining perlambang kenabian tumrap apa sing bakal kaleksanan ing dina-dina pungkasan. Pethikan sadurungé negesaké yèn kita kudu mangertèni bilih Daniel ana ing panangkaran “pitung kaping.”

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Dhanièl nggambarake wong-wong kang nyadhari panawané dhéwé ing pungkasan telu setengah dina ing Wahyu sewelas, kang banjur mratobat lan minger marang Pangéran, netepi pandonga Imamat likur nem, misahake kang aji saka kang asor, lan banjur Pangéran netepi prasetyané kanggo nglumpukake wong-wong kang wis kasebar, nalika Panjenengané nyatakaké Sarirané marang wong-wong mau. Mulané, “prekara utama kang dadi kawigatosané” yaiku “Allah kados ingkang kawedhar wonten ing Kristus.”

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

“Panandhang” saka wahyu Kali Ulai, lan kepriye iku nyumbang marang “struktur” pesen kenabian kang “dirancang” déning Kristus, iku minangka “kasunyatan” kapisan kang wis kita rembug kanthi cekak, lan pérangan kang dikutip iku negesaké yèn ancas kita kang utama kudu dadi wahyu bab Gusti Allah, minangka “kang kawedharaké ana ing Kristus.” Ing Daniel pasal wolu, Kristus ora dipratélakaké kaya Panjenengané dipratélakaké déning Yesaya, nalika Yesaya negesaké yèn “asmane bakal sinebut Apik banget, Penaséhat, Allah kang Perkasa, Rama kang Langgeng, Ratu Karukunan.” Ing Daniel pasal wolu, Gusti Allah kawedhar ana ing Kristus minangka Palmoni, tegesé Panitèr Angka kang Ajaib, utawa Panitèr Rahasia.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

“Kasunyatan” iku nuntut manawa “teges” saka jeneng “Palmoni” kudu digoleki, bebarengan karo carane jeneng iku nyumbang marang “susunan” lan “rancangan” pameca. “Kasunyatan” katelu ing Daniel pasal wolu, kang kudu dimangertèni, yaiku manawa ana ing pasal iku pilar doktrinal kang dadi pusat gerakan Millerite dipratelakaké. Permata Miller kang paling padhang kapanggih ana ing ayat patbelas, lan kita kudu ngupaya mangertèni “teges” kang diduwèni “kasunyatan” iku tumrap pamedharan ing Kali Ulai, kang saiki lagi lumaku tumuju marang kasampurnané.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

Ing pangimpené Miller, nalika peti mau dipasang ing dhuwur méja ing tengah kamaré, peti iku sumorot kanthi padhangé srengéngé; nanging ing dina-dina wekasan peti iku luwih gedhé lan sumorot ping sepuluh luwih padhang tinimbang nalika wiwitané dipasang ing méjané Miller. Apa sing ana ing sesanti Kali Ulai, sing nyakup pilar utama tumrap gerakan Millerite, nganti nambahi pepadhangé piwulang iku dadi ping sepuluh ing dina-dina wekasan? Apa sing kababar ing dina-dina wekasan sing ora kababar ing wektu wekasan ing taun 1798? Apa ta “prastawa-prastawa” ing sesanti Kali Ulai, sing miturut Sister White “saiki lagi ana ing proses kaleksanan?”

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Manawi kita kanthi jujur nggandhengaké telung kasunyatan wiwitan iki dadi siji (wahyu babagan Ulai, Kristus kang kaandharaké minangka Palmoni lan pilar doktrin kang utama), kita kudu gelem nampa sawijining premis prasaja kang bakal mengaruhi panaliten kita ngenani wahyu Kali Ulai. Kasunyatan-kasunyatan kang kagandheng mau maringi pratélan marang wong-wong kang karsa weruh, yèn pawarta kang kabikak segelé ing taun 1798 iku minangka pawarta kang “digantungi ing wektu.” Tanpa unsur ramalan wektu kang prédhiktif, pawarta Miller mesthi ora bakal ana.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

“Kasunyatan” kaping papat kang ana gegayutane karo bab iki yaiku manawa kaum Millerit martakake sawijining pesen kang adhedhasar wektu kenabian. Kanggo negesake kasunyatan iki, Gusti Allah katitahake ana ing Kristus, ing ayat telulas lan patbelas, minangka Sang Juru Itung Kang Ajaib (Palmoni). Panemu manawa wahyu iku mung dumadi saka ngenali tanggal 22 Oktober 1844 minangka pungkasaning rong ewu telung atus dina ing ayat patbelas, iku padha bae karo nyiramaké banyu adhem marang panyingkapan Gusti Allah kang katitahake lumantar Kristus minangka Palmoni.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Para teolog Adventisme wis kanthi temen ngupaya ngubur makna wigatine pitakon ing ayat kaping telulas saka Daniel bab wolu, supaya nuwuhake rasa tartamtu ing olahan dongèng-dongèngé, kang wis padha ditemtokake bakal njaga wong-wong sing ora kawulang, kang kupingé gatel, supaya ora mrihatinaké bebener-bebener sing magepokan karo pilar utama Adventisme.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

> “Kitab Suci sing ngungkuli kabèh liyane, sing dadi dhasar lan uga pilar utama iman Advent, yaiku pratelan, ‘Nganti rong ewu telung atus dina; banjur pasucèn iku bakal kasucekaké.’ [Daniel 8:14.] Tembung-tembung iki wis dadi prakara kang lumrah dingertèni déning sakèhé wong pracaya marang rawuhipun Gusti sing wis cedhak. Lumantar ilat éwonan wong, ramalan iki diucapaké bola-bali minangka semboyan imané. Kabèh ngrasa yèn marang prakara-prakara kang diramalaké ana ing kono gumantung pangajab-pangajabé sing paling padhang lan pangarep-arep sing paling diajeni. Dina-dina ramalan iki wis dituduhaké bakal pungkasané ing mangsa rendheng taun 1844. Bareng karo sisaning jagad Kristen, para Adventis nalika iku ngugemi yèn bumi, utawa sapérangan saka bumi, iku pasucèn. Wong-wong kuwi mangertèni yèn panyucekaning pasucèn iku yaiku panyucèning bumi déning geni-géni ing dina pungkasan kang agung, lan yèn prakara iki bakal kelakon nalika rawuhé kaping pindho. Mulané, dijupuk kasimpulan yèn Kristus bakal bali menyang bumi ing taun 1844.”

> “But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

> “Nanging wektu kang wus katetepaké iku wis kaliwat, lan Gusti durung ngatingal. Para pracaya mangertèni yèn Sabdaning Allah ora bisa gagal; mula mesthiné ana kaluputan ing tafsirané marang wangsit iku; nanging ing endi dunungé luput mau? Akeh wong kanthi grusa-grusu mecah simpuling kasangsian mau kanthi nyélaki yèn 2300 dina iku rampung ing taun 1844. Ora ana alesan kang bisa diwènèhaké kanggo prakara iki, kajaba yèn Kristus ora rawuh ing wektu kang padha samangertèni bakal rawuhé. Wong-wong mau mbantah yèn manawa dina-dina wangsit iku wus rampung ing taun 1844, Kristus mesthiné nalika iku wus rawuh maneh kanggo nyucekaké papan suci lumantar panyucekaning bumi nganggo geni; lan awit Panjenengané ora rawuh, mula dina-dina iku ora bisa dianggep wis rampung.”

> “To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

> “Nampa kasimpulan punika ateges nilar petungan sadurungipun tumrap wewengkon-wewengkon wekdal nubuatan. Kalih ewu telung atus dinten punika sampun kapanggih wiwitanipun nalika dhawuhipun Artahsasta ngenani pamulihan lan pambangunan malih kutha Yérusalèm wiwit kaleksanan, ing mangsa gugur taun 457 S.M. Kanthi njupuk punika dados titik wiwitan, wonten kaselarasan ingkang sampurna ing anggenipun ngetrapaken sakabèhing kadadosan ingkang sampun dipunwedharaken sadurungipun wonten ing katerangan bab wekdal punika ing Daniel 9:25–27. Sewidak sanga minggu, yaiku 483 taun kapisan saking 2300 taun punika, kedah dumugi dhateng Sang Mesias, Sang Ingkang Kakenan Jebad; lan baptisipun Kristus sarta pamejanganipun déning Roh Suci, taun 27 M., netepi kanthi pas apa ingkang sampun katetepaken punika. Ing satengahing minggu kaping pitung puluh, Sang Mesias badhé dipunparingi pejah. Telung taun setengah sasampunipun baptisipun, Kristus kasalib, ing mangsa semi taun 31 M. Pitung puluh minggu, utawi 490 taun, kedah mligi magepokan kaliyan bangsa Yahudi. Nalika wekdal punika entèk, bangsa punika ngesahaken panampikanipun dhateng Kristus lumantar panyiksa dhateng para sakabatipun, lan para rasul lajeng tumuju dhateng para bangsa sanès, taun 34 M. Awit 490 taun kapisan saking 2300 taun punika nalika semanten sampun rampung, taksih kari 1810 taun. Wiwit taun 34 M., 1810 taun ngantos dumugi taun 1844. ‘Lajeng,’ pangandikanipun malaékat, ‘pasucèn badhé kasucekaken.’ Sakabèhing katetepan sadurungipun ing nubuatan punika tanpa mamang sampun kaestokaken ing wekdal ingkang sampun katemtokaken. Kanthi petungan punika, sadaya dados cetha lan selaras, kejawi bilih boten katingal wonten kadadosan punapa waé ing taun 1844 ingkang cocog kaliyan pasucekaning pasucèn. Nolak bilih dinten-dinten punika pungkasanipun wonten ing wekdal punika ateges ndadosaken pitakenan kabèh dados kisruh, sarta nilar pendirian-pendirian ingkang sampun katetepaken déning katembenan nubuatan ingkang boten saged kaliru.”

> “But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

> “Nanging Gusti Allah sampun mimpin umat-Nipun wonten ing gerakan Adven ageng punika; panguwaos lan kamulyan-Nipun sampun ngiringi karya punika, lan Panjenengane boten badhe ngladosi menawi punika rampung ing pepeteng lan kuciwa, satemah dipun cecamah minangka gegojegan palsu lan fanatik. Panjenengane boten badhe nilar pangandika-Nipun kaprabawan ing mamang lan kahanan boten mesthi. Sanadyan kathah tiyang nilar pitunganipun biyen ngenani mangsa-mangsa kenabian, lan nampik kabeneran gerakan ingkang adhedhasar punika, tiyang sanes boten purun nyelaki pokok-pokok pracaya lan pengalaman ingkang kaasta déning Kitab Suci lan déning paseksenipun Rohing Allah. Wong-wong punika pitados bilih anggenipun nyinaoni ramalan-ramalan, piyambakipun sampun nganut paugeran-paugeran tafsir ingkang leres, lan bilih dados kuwajibanipun ngugemi kanthi teguh kayektèn-kayektèn ingkang sampun kapanggih, sarta nerusaken lampah panaliten Alkitab ingkang sami. Kanthi pandonga ingkang temen, piyambakipun nliti malih kahananipun, lan nyinaoni Kitab Suci supados manggih kalepatanipun. Awit piyambakipun boten saged ningali kalepatan wonten ing pitungan mangsa-mangsa kenabianipun, piyambakipun lajeng kaasta supados nliti kanthi langkung premati prakawis papan suci.” The Great Controversy, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

Kita sampun dipunwedharaké déning Sister White, ing wacana ingkang sami nalika wahyu bab Kali Ulai dipunidentifikasi, bilih wonten “kabutuhan tumrap panaliten ingkang langkung caket sanget dhateng Sabdaning Allah.” Para teolog badhé ngaturaken prakawis “periode-periode kenabian” ing wacana sadèrèngipun saking The Great Controversy, kados déné “periode-periode kenabian” ingkang dados watesan komentar Sister White punika yaiku gangsal ramalan ingkang kawakilaken wonten ing salebeting ramalan kalih èwu tigang atus taun. Awit, miturut pangandikanipun, sekawan saking ramalan punika pancèn dipunrembag kanthi mligi wonten ing wacana punika. Nanging, “panaliten ingkang langkung caket sanget” tumrap prakawis punika nedahaken bilih tembung “periode-periode kenabian” ing wangun jamak, wonten ing tulisan-tulisan Sister White, kanthi langkung trep ngrujuk dhateng kalih ramalan ingkang kedah kalampahan ing tanggal 22 Oktober 1844.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

Ana limang wangsit wektu kang tinamtu sing dipratelakake déning Gabriel marang Daniel, kang dadi pérangan saka rong èwu telung atus taun. Kang kapisan nandhakaké patang puluh sanga taun, nalika “dalan-dalan lan témbok bakal dibangun ing mangsa kasangsaran.” Kang kapindho yaiku baptisané Kristus sawisé patang atus wolung puluh telu taun saka titik wiwitan 457 BC. Kang katelu yaiku panyalibané, kang kapapat nandhakaké nalika Injil bakal tumuju marang para bangsa liya ing pungkasan patang atus sangang puluh taun kang dipisahaké mligi kanggo bangsa Yahudi, lan kang kalima, lan mung kang kalima, wangsit wektu, rampung ing tanggal 22 Oktober 1844. Papat wangsit wektu sadurungé wis rampung adoh sadurungé taun 1844. Dadi, apa sejatiné tegesé Sister White nalika piyambakipun migunakaké ungkapan “periode-periode profetik” ing wangun jamak, kang mesthiné rampung ing taun 1844?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

Nalika ngrembug kuciwane kapisan saka para Millerit, piyambakipun nedahaken wangsulan tumrap pitakenan punika:

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Aku weruh umat Allah bungah sajroning pangarep-arep, ngenteni Gustiné. Nanging Allah wus netepaké arep nyobi wong-wong mau. Tangane nutupi sawijining kaluputan ing petungan wektu-wektu kenabian. Wong-wong kang ngenteni Gustiné ora nemokaké kaluputan iku, lan para wong paling pinunjul ing kawruh kang nentang wektu iku uga padha gagal ndeleng kaluputan mau. Allah wus netepaké supaya umat-Né nemoni kuciwa. Wektu iku lumaku, lan wong-wong kang wus ngarep-arep Juruwilujengé kanthi kabungahan dadi susah lan remuk atiné, déné wong-wong kang ora nresnani panyingkaping Gusti Yésus, nanging nampani pekabaran mau amarga wedi, padha bungah yèn Panjenengané ora rawuh ing wektu kang diarep-arep. Pangakoné ora ngowahi ati lan ora nyucekaké urip. Lumakuné wektu iku wus diatur kanthi trep kanggo mbabar ati kang kaya mangkono. Wong-wong iku sing kawitan murtad lan nggeguyu wong-wong kang sedhih lan kecewa, yaiku wong-wong kang satemené nresnani panyingkaping Juruwilujengé. Aku weruh kawicaksanané Allah nalika Panjenengané nyobi umat-Né lan maringi marang wong-wong mau sawijining pacoban kang nulusuri nganti jero kanggo nemokaké sapa waé kang bakal mundur lan mreteli dalan ing mangsa kasangsaran.”

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

> “Gusti Yesus lan sakehing bala swarga nyawang kanthi welas asih lan katresnan marang wong-wong sing kanthi pangajab manis wis suwé ngenteni kanggo ndeleng Panjenengané kang dadi kekasihing nyawané. Para malaékat padha nglayang ana ing sakubengé, kanggo nyengkuyung wong-wong mau ing wektu pacobané. Wong-wong sing wus nglirwakaké nampani pawarta swarga iku katilar ana ing pepeteng, lan bebenduning Allah murub marang wong-wong mau, awit padha ora gelem nampani pepadhang kang wis Panjenengané utus marang wong-wong mau saka swarga. Wong-wong setya sing kuciwa iku, sing ora bisa mangertèni apa sababé Gustiné ora rawuh, ora ditilar ana ing pepeteng. Sepisan manèh wong-wong mau katuntun marang Kitab Suciné kanggo nliti mangsa-mangsa sunnat. Astane Gusti kasingkiraké saka angka-angka iku, lan kaluputan mau katêrangaké. Wong-wong mau weruh yèn mangsa-mangsa sunnat iku tekan taun 1844, lan yèn bukti-bukti sing padha kang wis padha aturaké kanggo nduduhaké yèn mangsa-mangsa sunnat iku pungkasané ana ing taun 1843, mbuktèkaké yèn mangsa-mangsa iku bakal entèk ing taun 1844.” Early Writings, 235–237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

“Periode-periode kenabian” iku yaiku “periode-periode kenabian” sing “ngancik tekan taun 1844,” kang wiwitané diyakini déning para Millerit bakal ngancik tekan taun 1843. “Periode-periode kenabian” sing ngancik tekan taun 1844 iku ana telu, lan kabèh digambarake ana ing papan-papané Habakuk. Salah siji saka telung periode iku mung “nyandhak” taun 1844, lan loro liyané ngancik tekan tanggal 22 Oktober 1844. Sewu telung atus telung puluh lima dina ngancik tekan dina pisanan taun 1844, nalika kacuwan pisanan para Millerit dumadi, lan wektu tundhané Habakuk bab loro lan pasemon babagan sepuluh prawan ing Matius bab rong puluh lima wiwit.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Rong éwu telung atus dina ing Daniel bab wolu, ayat patbelas, tekan tumeka tanggal 22 Oktober 1844, lan rong éwu limang atus rong puluh taun saka “pitu mangsa” marang karajan kidul, yaiku Yehuda, uga rampung ana ing kono. Palmoni ngenalaké sarirané minangka Sang Panyangga Wilangan Kang Ajaib ing ayat telulas Daniel wolu, lan “susunan” lan “rancangan” sunnat sing banjur Panjenengané paparaké iku nyakup paling ora sepuluh wangsit wektu sing sesambungan siji lan sijiné.

We will begin to consider these truths further in the next article.

Kita bakal miwiti nimbang kayekten-kayekten iki luwih jero ana ing artikel sabanjuré.

> “Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

> Kristus maringi marang jagad iki sawijining piwulang sing kuduné diukir ana ing pikiran lan jiwa. “Lan iki urip langgeng,” pangandikané, “yaiku supaya padha wanuh marang Paduka, siji-sijiné Gusti Allah kang sejati, lan marang Yesus Kristus, kang sampun Paduka utus.” Nanging Iblis nyambut-gawé ing pikiran manungsa, ngandika, Tindakna iki utawa iku, lan kowé bakal dadi kaya para allah. Lumantar alesan kang ngapusi, dhèwèké nuntun Adam lan Hawa supaya mangu-mangu marang pangandikané Gusti Allah, lan nggantèkaké papané pangandika mau nganggo sawijining tiorèti sing nuntun marang panerak lan pambangkangan. Lan sofistriné saiki nindakake apa sing biyèn ditindakaké ing Éden. Nalika Kristus rawuh ing jagad kita iki, Panjenengané milih para nelayan kang andhap-asor dadi dhasar pasamuwané. Marang para murid iki Panjenengané ngupaya nerangaké sipat kratoné lan misi-Nya. Nanging pangertené kang winates ndadèkaké watesan tumrap Panjenengané. Wong-wong mau wis nampa piwulangé para ahli Torèt lan wong-wong Farisi, mulané akèh saka apa sing padha pracaya kuwi ora bener. Lan sanajan Kristus akèh prakara kang arep dipangandikakaké marang wong-wong mau, wong-wong mau ora saged ngrungokaké akèh saka apa kang banget dipéngini Panjenengané kanggo dikomunikasèkaké.

> “Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

> “Sang Kristus manggih para wong agami ing jaman iki kebak banget dening pangraos lan panemu kang kleru nganti ing batine ora ana papan maneh tumrap kayekten. Kanthi piwulang kang diparingake, para guru nyampurake panemu-panemu para panganggit kang ora pracaya. Mangkono anggone padha nyebar suket ala ing sajroning pikirane para mudha. Padha ngucapake panemu-panemu kang ora samesthine diajokake marang enom utawa tuwa, tanpa tau mikir wiji apa kang lagi disebar, utawa ngenani panèn apa kang bakal kudu diklumpukake minangka asile.” Review and Herald, July 3, 1900.

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