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# The Book of Daniel - Number Fifty-Two

Kitab Daniel - Nomer Sèket Loro

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Mbukak Teka-teki Nabi: Wahyu Panglèrané Daniel lan Munculé Karajan-karajan

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

Ing artikel pungkasan kita nedahaké yèn Gabriel maringi pungkasaning “bebendu kang pungkasan” supaya netepaké tanggal 1844, adhedhasar marang loro seksi. Miller mangertèni bab “pitu mangsa” ing Imamat rong puluh enem, kang kalaksanakake marang karajan Yehuda, nanging ora naté tekan ing sawijining titik ing ngendi dhèwèké weruh ancas lan gegayutaning paukuman saka “pitu mangsa” iku, tumrap loro-loroné karajan lor lan karajan kidul Israèl. Apa dhèwèké tau ngakoni bédané “bebendu kang pungkasan” ing ayat sangalas iku isih mangu-mangu, sanadyan tanpa mangu dhèwèké mangertèni ing pangertèn umum yèn “bebendu” iku yaiku “pitu mangsa.” Pepadhang bab bebendu kang kapisan lan kang pungkasan kabukak segelé déning Palmoni ing taun 1856, nanging ditampik ing taun 1863. Nanging, pawarta Miller bab “pitu mangsa” iku bener, senadyan winates.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller mesthi ora bakal mangertèni manawa sungu cilik saka Roma kapir ngangkat munggah lan ngluhuraké paganisme, ing ayat sewelas Daniel wolu, awit tumrap Miller “take away” namung ateges ngilangi ing saben telung panganggoné ing kitab Daniel. Nanging pesené isih bener, senadyan winates.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

Para penganut Millerite pancèn mangertèni yèn “padaleman suci” ing ayat sewelas iku yaiku candhi kafir ing kutha Roma (Pantheon), nanging basa Ibrani dudu dhasar kang dadi tumpuan pesené. Pesen Miller dipusataké marang wektu kenabian. Sajarah ing ngendi pesené kabukak segelé ngalangi wong-wong mau supaya ora ndeleng Amérika Sarékat minangka karajan kaping nem ing wangsit Kitab Suci, nanging luwih saka kuwi, uga ngalangi wong-wong mau supaya ora ndeleng kapausan minangka karajan kaping lima ing wangsit Kitab Suci.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Amarga dipaksa déning sajarah ing sajroning uripé, wong-wong mau nerapaké wewayangan-wewayangan iku salaras karo pangajabé bab rawuhipun Kristus sing enggal kelakon, lan wong-wong mau kuciwa, nanging piwulangé bener. Nalika Gabriel maringi panerangan tumrap kaloro wahyu ing ayat limalas nganti rong puluh pitu, pangerten Miller ngalang-alangi dheweke supaya ora bisa nyekel pambukakan sing luwih jembar ngenani karajan-karajan sing diwujudaké ana ing osilasi jender sungu cilik ing ayat sanga nganti rolas. Para Millerit mung ndeleng Roma minangka karajan kadonyan kaping papat lan pungkasan ing panerangan Gabriel.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Lan kelakoné mangkéné: nalika aku, yaiku aku Daniel, wis ndeleng wahyu iku lan ngupaya tegesé, lah ana sing ngadeg ana ing ngarsaku, rupane kaya manungsa. Banjur aku krungu swarané wong ana ing antarané pinggiring Ulai, kang nyeluk lan ngandika, “Gabriel, terangna wahyu iki marang wong iki, supaya dhèwèké mangerti.” Mulané dhèwèké nyedhak menyang panggonanku ngadeg; lan nalika dhèwèké teka, aku wedi lan sujud nganti rai tumuju ing lemah; nanging dhèwèké ngandika marang aku, “Mangertia, hé anak manungsa; awit wahyu iki tumrap mangsa wekasan.” Nalika dhèwèké lagi ngandika karo aku, aku keturon jero kanthi rai tumuju ing lemah; nanging dhèwèké ndemek aku lan ngadhegaké aku. Banjur dhèwèké ngandika, “Lah, aku bakal mènèhi weruh marang kowé apa kang bakal kelakon ing wekasaning bebendu iku; awit ing wektu kang wis katetepaké bakal tekan pungkasané. Wedhus gèmbèl lanang kang kokdeleng mawa sungu loro iku para ratu Media lan Persia. Déné wedhus lanang kasar iku ratu Grecia; lan sungu gedhé kang ana ing antarané mripate iku ratu kang kapisan. Saiki amarga sungu iku pecah, lan ana papat kang jumeneng nggantèni, patang karajan bakal jumeneng saka bangsa iku, nanging ora nganggo kakuwatané dhéwé. Lan ing wektu wekasaning karajané, nalika para wong duraka wis tekan pepak, bakal jumeneng sawijining ratu kang rai galak, lan pinter mangertèni ukara-ukara peteng. Kakuwatané bakal dadi gedhé, nanging ora saka kakuwatané dhéwé; lan dhèwèké bakal ngrusak kanthi nggumunaké, lan bakal kasil, lan nindakaké karepé, lan bakal ngrusak wong-wong kang rosa sarta umat suci. Lan lumantar kapinterané uga dhèwèké bakal njalari cidra maju ana ing tangane; lan ing sajroning atiné dhèwèké bakal ngluhuraké awaké dhéwé, lan marga katentreman bakal ngrusak akèh wong; dhèwèké uga bakal jumeneng nglawan Sang Pangeran para pangeran; nanging dhèwèké bakal diremuk tanpa tangan. Lan wahyu bab soré lan ésuk kang wis diandharaké iku bener; mulané simpenen wahyu iku rapet, awit iku bakal kanggo akèh dina. Lan aku, Daniel, semaput lan lara sawetara dina; sawisé kuwi aku tangi lan nindakaké pakaryané ratu; lan aku gumun banget marang wahyu iku, nanging ora ana sing mangerti.” Daniel 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Sanadyan Daniel nampi wahyu ing Kali Ulai (kang sapunika nembe lumampah ing proses kasampurnanipun), ing sajarah Babilon, karajan ingkang kapisan boten katampilaken ing sajroning wahyu punika. Karajan punika sampun kalebet minangka sirah emas, lan singa, ing bab kalih lan pitu, nanging sipat kenabian Babilon ingkang dipunbusak lan dipunpulihaken dipuntegesi kanthi teges ing bab wolu. Nebukadnésar sampun dados pralambang tatu ingkang matèni saking kapapanan nalika piyambakipun dipunusir saking antawisipun manungsa salebeting “pitung mangsa,” kanthi mekaten dados pralambang pitungdasa taun simbolis nalika sundel Tirus dipunlalekaken. Ing Daniel bab wolu, Babilon dipunlalekaken saking karajan-karajan ing ramalan Kitab Suci lan wahyu punika kawiwitan kaliyan bangsa Média lan Persia (wedhus gèmbèl lanang), ingkang lajeng dipunlampahi déning Yunani (wedhus lanang).

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Karajané Alexander Agung bubrah dadi papat karajan sing kakuwatané luwih cilik tinimbang Alexander, kaya uga wis kagambarake ing pasal pitu lumantar macan tutul kang duwé papat swiwi lan papat sirah. Papat makili sakjagad, kaya sing dipratandhani déning lor, wétan, kidul, lan kulon. Ing ayat wolu saka pasal wolu, metu papat sing pinunjul menyang papat angin ing langit. Ing pasal pitu, papat swiwiné Yunani cocog karo papat angin ing pasal wolu, lan papat sirahé Yunani cocog karo papat sing pinunjul mau. Papat sirah lan papat sing pinunjul mau makili papat karajan sing dadi pecahan saka karajan asli Alexander, lan papat swiwi lan papat angin makili papat tlatah pamecahané. Bedané pokok iki penting supaya katon cetha, awit iki makili sawijining argumentasi sing diduwèni wong-wong Millerit nglawan pangerten tradisionalé kaum Protestan ngenani karajan kaping papat, yaiku Roma.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

Ing papan-papan Habakuk, sing kaawakili déning bagan-bagan pionir 1843 lan 1850, mung ana siji gambaran sing dudu minangka ilustrasi tumrap sawijining penerapan nubuat, lan iku magepokan karo pambédan antarané papat sirah lan sungu-sungu kang misuwur, sarta papat swiwi lan angin-angin. Ing upaya kanggo nglamarké kayektèn ngenani Roma minangka karajan kaping papat ing nubuat Kitab Suci, Sétan ngenalaké sawijining panemu ngenani teges sing bener utawa palsu saka papat sirah lan sungu-sungu kang misuwur, sarta papat swiwi lan angin-angin. Sétan nindakaké mangkono amarga kitab Daniel kanthi cetha netepaké yèn ana siji pralambang kang béda piyambak ing kitab Daniel sing netepaké wahyu mau. Sapérangan saka bukti sing netepaké pralambang mau ana ing papat sirah lan sungu-sungu kang misuwur, sarta papat swiwi lan angin-angin. Wong-wong Protestan njunjung sawijining pandhangan satanis ngenani panemu iki, lan panemu mau mangkono wigatiné tumrap sajarah kaum Millerit nganti padha nyebutaké panemu iku ing bagan mau. Kakuwatan sing netepaké wahyu “chazon” ing kitab Daniel diidentifikasi minangka “para begal saka bangsamu,” lan wong-wong Protestan ngidentifikasi kakuwatan iku minangka salah siji saka runtutan dawa para ratu Siria kang jenengé Antiochus Epiphanes, dene Miller ngidentifikasi wong-wong mau minangka Roma.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Lan ing mangsa iku, bakal ana akeh wong kang bakal nglawan raja ing sisih kidul; uga para wong duraka saka bangsamu bakal ngluhurake awake dhewe supaya netepake wahyu iku; nanging wong-wong mau bakal rubuh. Daniel 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiokhus iku salah siji saka para ratu, ing sajroning garis para ratu sing nurun saka salah siji saka papat karajan kang dadi pecahan karajané Aleksander. Sungu cilik ing ayat sanga saka Daniel wolu nuli nyusul karajané Aleksander, lan ayat sanga ngandika manawa saka salah siji mau metu sungu cilik iku.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Saka salah siji ing antarané mau metu sungu cilik siji, kang saya dadi gedhé banget, ngarah menyang sisih kidul, lan menyang sisih wétan, sarta menyang tanah kang endah. Daniel 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Pangandikan bab apa Roma netepake wahyu iku, utawa sawijining ratu Siria sing ringkih lan ora pati wigati netepake wahyu iku, nyakup uga rembugan bab apa kakuwasan sungu cilik iku metu saka salah siji saka patang sungu, utawa metu saka salah siji saka patang angin. Iku dudu bantahan kang abot, awit sajarah lan ramalan cetha bilih Roma dudu turunaning karajan Yunani, nanging bilih Roma iku sawijining kakuwasan anyar. Manawa Roma iku karajan kang kaping papat, mula “salah siji saka iku” ing ayat sanga kudu salah siji saka patang angin utawa swiwi. Manawa iku Antiochus Epiphanes, iku metu saka sungu Siria.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Para pengikut Miller mangertèni yèn kakuwatan sing digambaraké minangka “para perampog saka bangsamu” iku bakal nglawan Kristus.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Lan lumantar kawicaksanane uga dheweke bakal ndadèkaké pangapusané tipu daya lestari ana ing tangane; lan dheweke bakal ngluhuraké awake dhéwé ana ing atine, lan lumantar katentreman bakal numpes wong akèh; dheweke uga bakal nglawan Pangeraning para pangeran; nanging dheweke bakal diremuk tanpa tangan. Daniel 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“Pangéraning para pangéran” iku Kristus, lan Antiochus Epiphanes urip adoh sadurungé Kristus miyos, mula para Millerit nedahaké kasunyatan iki ing bagan taun 1843. Ing bagan mau padha nyakup tanggal 164, kang satemené ora nduwèni rujukan Alkitabiah, lan mung minangka tetenger kang nandhani wigatiné pasulayan babagan karajan kaping papat antarané Miller lan para teolog Protestan. Ing sandhaking taun “164” ing bagan mau padha nulis, “Pati Antiochus Epiphanes kang temtu ora jumeneng nglawan Pangéraning para pangéran, awit dhèwèké wis seda 164 taun sadurungé pangéraning para pangéran miyos.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Saiki Adventisme mulang manawa “para wong duraka saka bangsamu” iku Antiochus Epiphanes, kaya dene Protestanisme murtad uga mulang mangkono, sanadyan kasunyatané inspirasi wis nyathet manawa “bagan 1843 iku diparingi pituduh déning asta Pangéran lan ora kena diowahi.” Para Millerit mangertèni manawa ratu kang rupané galak iku Roma, mulané wong-wong mau ora gonjang-ganjing déning piwulang setan kang ngrusak kabisan kanggo netepaké wahyu “chazon”. Alkitab cetha ngandika manawa manawa ora ana wahyu, umat bakal nemoni karusakan.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ing panggonan kang tanpa wahyu, umat padha dadi rusak; nanging wong kang netepi angger-anggering Toret, rahayu wong iku. Wulang Bebasan 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Wahyu sing diidentifikasi déning Salomo ing ayat iku yaiku wahyu “chazon”, kang ana ing Daniel 8 ayat telulas, yaiku wahyu sing nandhani paganisme lan papalisme ngidak-idak panggonan suci lan bala. Kanggo para Millerit, loro kakuwatan sing ngrusak mau makili karajan kaping papat ing ramalan Kitab Suci, lan tanpa ngakoni karajan kaping papat, yaiku Rum (para rampoging bangsamu), wong-wong mau ora bakal bisa netepaké wahyu iku. “Para rampoging bangsamu” ing Daniel 11 ayat patbelas, mesthine bakal nglawan ratu ing sisih kidul, ngluhuraké awaké dhéwé, netepaké wahyu, lan tumiba. Rum netepi saben ciri kasebut.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

Ing bab kapitu, karajan kaping papat kanthi cetha katandhesaké minangka karajan sing “béda” saka karajan-karajan sadurungé.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Sakwisé iku aku weruh ana ing wahyu-wahyu wengi, lah katon ana kéwan kaping papat, nggegirisi lan medeni, sarta kuwat banget; lan duwé untu wesi gedhé: kéwan iku nguntal lan ngremuk dadi cebis-cebis, sarta ngidak-idak turahané nganggo sikilé; lan kéwan iku béda karo sakèhé kéwan sing wis ana sadurungé; lan duwé sungu sepuluh…. Banjur aku kepéngin wanuh marang kayektèn bab kéwan kaping papat iku, sing béda karo kabèh liyané, banget nggegirisi, sing untuné saka wesi, lan kukuné saka tembaga; sing nguntal, ngremuk dadi cebis-cebis, lan ngidak-idak turahané nganggo sikilé; Uga bab sungu sepuluh sing ana ing endhasé, lan bab sungu sijiné sing njedhul munggah, lan ing sangarepé sungu iku ana telu sing ambruk; ya iku sungu sing duwé mripat, lan cangkem sing ngucapaké prakara-prakara kang banget gedhé, kang pasemoné luwih gumedhé tinimbang kancané-kancané. Daniel 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Kraton kaping papat ing Daniel pitu kaping pindho dipratelakaké minangka “béda” saka karajan-karajan sing ndhisiki. Manawa “sungu cilik” ing ayat sanga mung minangka panjangan saka sungu Siria (Antiochus Epiphanes), mesthiné iku ora bakal béda. Kéwan-kéwan sing ndhisiki Roma ing pasal pitu yaiku singa, bruwang, lan macan tutul, kabèh iku kéwan sing satemené ana ing alam, nanging nalika tekan kéwan kapapat kang untuné wesi lan kukuné tembaga, Daniel ora wanuh marang kéwan apa waé ing alam sing bisa makili kéwan nggegirisi sing nguntal iku. Iku béda. “Sungu cilik” ing ayat sanga iku medal saka salah siji wewengkon sing dipralambangaké déning patang angin lan swiwi, lan dudu saka salah siji sungu utawa sungu-sungu utama.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Ing pasal wolu kitab Daniel, kasebut manawa, “ing wekasaning wektu karajané, nalika para wong duraka wis tekan sapenuhé, bakal jumeneng sawijining ratu kang pasuryané garang lan paham ukara-ukara peteng.” Ing “wekasaning wektu karajané” (Yunani, kang wis pecah dadi patang karajan), sajroning wektu “nalika para wong duraka wis tekan sapenuhé,” sawijining ratu anyar bakal jumeneng.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “Saben bangsa sing wus maju menyang panggung tumindak wis kaparingi idin kanggo manggoni papané ana ing bumi, supaya bisa katetepaké apa bangsa iku bakal netepi karsa Sang Panjaga lan Sang Mahasuci. Ramalan wis nelusuri munggah lan majuné karajan-karajan agung donya—Babil, Mèdo-Pèrsia, Yunani, lan Rum. Marang saben siji saka iku, kaya uga marang bangsa-bangsa sing kakuwatané luwih cilik, sajarah wis mbalèni awaké dhéwé. Saben siji nduwèni mangsa pacoban; saben siji wis gagal, kamulyané sirna, kakuwatané lunga.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Ing wekasané (“ing jaman pungkasan”) karajan Yunani, nalika tuwunging mangsa panggawéné wus kebak (“nalika para panerak wus nganti samplok”), bakal ngadeg sawijining “raja kang pasuryané galak.” Raja iku bakal mangertèni “ukara-ukara peteng,” awit dhèwèké bakal ngandika nganggo basa kang babar pisan béda karo basa Ibranié wong Yahudi utawa basa Yunani saka karajan sadurungé, amarga dhèwèké bakal ngandika nganggo basa Latin. Karajan iku wis kapratelakaké déning Musa minangka bangsa kang bakal nggawa pangepungan ing taun-taun 66 nganti 70 M, nalika, ing antarané prakara-prakara liyané, pacekliké banget nggegirisi nganti wong Yahudi mangan anak-anaké dhéwé supaya bisa lestari urip.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Amarga sira ora ngabekti marang Pangéran, Allahira, kalawan kabungahan lan kalawan rasa senenging ati marga saka kaluberaning sakehing prakara; mulane sira bakal ngabekti marang mungsuhira, kang bakal diutus déning Pangéran nglawan sira, ana ing kaluwen, ana ing kasatan, ana ing kawudan, lan ana ing kakurangan sakehing prakara; lan iya bakal ngetrapaké gandhèng wesi ana ing gulunira, nganti iya wus numpes sira. Pangéran bakal nglawanaké marang sira sawijining bangsa saka adoh, saka pucaking bumi, cepeté kaya manuk garudha mabur; sawijining bangsa kang basané ora bakal kokmangertèni; sawijining bangsa kang rupané sengit, kang ora bakal ngurmati wong tuwa, utawa mihak marang wong enom; lan iya bakal mangan wohing kéwanira lan wohing tanahira, nganti sira katumpes; kang uga ora bakal ninggalaké kanggo sira gandum, anggur, utawa lenga, utawa asiling sapi-sapira, utawa pepanthan wedhusira, nganti iya wus numpes sira. Lan iya bakal ngepung sira ana ing sakehing gapuramu, nganti tembokmu kang dhuwur lan santosa, kang kokendelaké, padha rubuh ana ing saindenging tanahira; lan iya bakal ngepung sira ana ing sakehing gapuramu ana ing saindenging tanahira, kang wus diparingaké Pangéran, Allahira, marang sira. Lan sira bakal mangan wohing badanira dhéwé, yaiku daginging para putramu lan para putrimu, kang wus diparingaké Pangéran, Allahira, marang sira, sajroning pengepungan lan sajroning kasangsaran kang bakal ditindakaké mungsuhira marang sira. Pangandharing Toret 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

Ing pasal kaping loro kitab Daniel, karajan kaping papat dipralambangaké déning “wesi,” lan Musa ngenali “sawijining bangsa,” kang bakal masang “pasungan wesi” marang wong-wong Yahudi. “Bangsa” iku bakal “nyirnakaké” wong-wong Yahudi, lan bakal nggegirisi rikaté kaya manuk garudha, dene garudha iku pralambangé Rum. Iku bakal dadi “bangsa” “kang basané ora bakal kokmangertèni,” amarga basané bakal dadi “tembung-tembung peteng” tumrap wong-wong Yahudi. Iku bakal dadi “bangsa kang pasuryané galak,” kaya sing katrangané ana ing pasal kaping wolu kitab Daniel minangka “raja kang pasuryané galak.” Lan ing wektu “pangepungan” Yerusalem, wong-wong Yahudi mangan “anak-anaké lan anak-anak wadoné.”

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller ngenali Roma kapir minangka kakuwatan kang wis dinubuataké déning Musa, lan minangka karajan “wesi” kaping papat ing Daniel bab loro, uga minangka “bangsa” kang ngucap Latin, dudu Ibrani utawa Yunani. Miller ora mbedakaké antarané karajan kaping papat lan karajan kaping lima ing ramalan Kitab Suci, awit miturut panemuné loro-loroné mung Roma. Mulané sawisé Roma kapir jumeneng ing ayat rong puluh telu, dhèwèké ora bakal weruh bédané kang kaawakaké ing ayat rong puluh papat. Ing sesanti mau, sungu cilik wis owah-owahan saka lanang dadi wadon banjur dadi lanang lan banjur dadi wadon manèh ing ayat sangang nganti rolas, lan ayat rong puluh telu mratélakaké sipat-sipat kenabian Roma kapir, déné tafsiran Gabriel ing ayat rong puluh papat malih dadi Roma wadon. Kakuwatan ing ayat rong puluh papat iku bakal nduwèni “daya kang rosa,” “nanging ora nganggo dayané dhéwé; lan dhèwèké bakal nindakake karusakan kanthi nggumunaké, lan bakal makmur, lan tumindak, lan bakal ngrusak para kang rosa lan umat suci.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

Roma Paus bakal diparingi kakuwatan militèr saka Roma kapir, lan bakal numpes umaté Allah sajroning sèwu rong atus sawidak taun, wiwit taun 538 nganti 1798. Iku bakal numpes “kanthi nggumunaké,” awit iku kéwan galak kang ndadèkaké kabèh jagad “gumun ngetutaké,” lan iku dadi kakuwatan kang bakal “nindakaké lan kasil makmur” nganti bebendu kang kapisan, kang wis “katemtokaké” supaya rampung ing taun 1798, kalakon.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Banjur ing ayat kaping rong puluh lima, Gabriel ngetutaké osilasi kang wis ditetepaké ana ing ayat-ayat sing lagi diwedharaké marang Daniel, lan sapisan manèh ngendika marang Roma kapir, kang lumantar jinis “kabijakan” kang béda, nyawijèkaké karajané, kaya kang kasaksèkaké déning kabèh para sajarawan. “Kaprigelan” Roma kapir iku yaiku ndadèkaké bangsa-bangsa gelem mèlu gabung marang karajané kang saya ngrembaka, lan Roma nggunakaké janji katentreman lan kamakmuran kanggo mbangun karajané, béda karo karajan-karajan sadurungé kang kabangun mung kanthi kakuwatan militèr. Roma kapir uga bakal “jumeneng nglawan Sang Pangéran para pangéran,” kaya kang ditindakaké nalika ngasta Kristus marang kayu salib ing Kalvari.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Sabanjure, Gabriel ngrembug kaloro wahyu sing lagi ditafsiri marang Daniel, kanthi netepake manawa wahyu “mareh” bab penampakan iku (rong éwu telung atus dina) iku bener, lan manawa wahyu “chazon” bab kasucèn lan wadya kang diidak-idak déning Roma kapir lan Roma kapapal iku kudu “ditutup (disegel),” “sajroning pirang-pirang dina” (nganti tekan wekasaning jaman ing taun 1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Banjur Dhaniel nandhang lara sawatara wektu, lan sawisé iku bali nyambut gawé, nanging dheweke isih durung mangertèni wahyu “mareh”, yaiku wahyu kang dipréntahaké marang Jibril supaya ndadèkaké dheweke mangertèni. Mulané Jibril bakal bali ing bab sanga, kanggo ngrampungaké pakaryané supaya Dhaniel mangertèni wahyu “mareh”.

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

Ing bab sanga Kitab Daniel, Daniel lagi nyinaoni Sabda kenabian lan banjur mangertèni lumantar tulisan-tulisané Musa lan Yérémia. Yérémia wis nedahaké yèn pangenjaran kang lagi dialami bakal lumaku pitung puluh taun.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Lan tanah iki kabèh bakal dadi karusakan lan kaéraman; lan bangsa-bangsa iki bakal ngabdi marang raja Babil pitung puluh taun. Lan bakal kelakon, manawa sawisé pitung puluh taun kalakon, Ingsun bakal ngukum raja Babil lan bangsa iku, mangkono pangandikané Pangéran, awit saka pialané, uga tanahé wong Kasdim, lan Ingsun bakal ndadèkaké iku karusakan kang langgeng. Yeremia 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Miturut Moses, panangkaran ing tanahé mungsuh bakal cocog karo sawijining mangsa nalika tanah iku ngrasakaké sabat-sabaté.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> Lan Ingsun bakal ndadèkaké tanah iku dadi suwung lan rusak; lan para mungsuhmu kang manggon ana ing kono bakal kaéraman merga iku. Lan kowé bakal Ingsun buyaraké ana ing antarané para bangsa manca, lan Ingsun bakal ngunus pedhang ngoyak kowé; lan tanahmu bakal dadi suwung, lan kutha-kuthamu dadi reruntuhan. Sawisé iku tanah mau bakal ngrasakaké sabat-sabaté, sajroning wektu tanah iku tetep suwung lan kowé ana ing tanah para mungsuhmu; ya ing wektu kuwi tanah mau bakal ngaso lan ngrasakaké sabat-sabaté. Sajroning kabèh wektu tanah iku tetep suwung, tanah mau bakal ngaso; awit tanah iku ora ngaso ing sabat-sabatmu, nalika kowé manggon ana ing kono. Imamat 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Dhanièl wus mangretos saking Sabda pitedahing Allah, adhedhasar paseksi kalih seksi, bilih umatipun sampun kasebar menyang tanahipun mêngsah, sajroning wekdal ingkang tanah punika badhé ngrasakaken sabat-sabatipun. Panjenenganipun mangretos punapa ingkang dipunmangertosi déning panganggit Kitab Babad ngenani pitungdasa taunipun Yérémia.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Lan wong-wong sing slamet saka pedhang iku digawa lunga déning dhèwèké menyang Babil; lan ana ing kono padha dadi abdiné dhèwèké lan anak-anaké nganti tekan pamaréntahan karajan Pèrsia: supaya kalakon pangandikané Pangéran lumantar tuturé Yérémia, nganti tanah iku ngrasakaké dina-dina Sabbaté: sajroning sakèhé wekdal tanah iku tetep sepi lan tanpa pedunung, tanah iku nglakoni Sabat, supaya kalakon pitung puluh taun. Anadéné ing taun kapisané Koresy, raja Pèrsia, supaya pangandikané Pangéran sing katuturaké lumantar tuturé Yérémia bisa katetepaké, Pangéran ngerakaké rohé Koresy, raja Pèrsia, nganti dhèwèké marentahaké sawijining wara-wara ing saindhenging karajané, lan iya iku uga ditulis, mangkéné: Mangkéné pangandikané Koresy, raja Pèrsia, Kabèh karajan ing bumi wis diparingaké marang aku déning Pangéran, Allahing swarga; lan Panjenengané wis mréntah aku supaya yasa kanggo Panjenengané sawijining padaleman ana ing Yérusalèm, kang dumunung ing Yéhuda. Sapa ing antaramu kabèh sing kalebu umaté? Muga-muga Pangéran Allahé nunggil karo dhèwèké, lan muga dhèwèké mangkat munggah. 2 Babad 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Dhaniel mangertos bilih pitung dasa taun panyebaranipun miturut Yeremia ing tanahipun mêngsah, nalika tanah punika ngrasakaken sabat-sabatipun, punika adhedhasar ipat-ipat “pitung kaping” wonten ing Imamat kalih dasa enem, lan kanthi mituhu dhateng pangertosan punika, piyambakipun netepi pambêraning pangobat ingkang kasêbutakên wonten ing ngriku tumrap tiyang-tiyang ingkang pungkasanipun kasadarakên dhateng kawontenanipun ingkang kasebar.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Lan tumrap wong-wong panjenengan sing isih kari urip, Aku bakal ngutus kecuting ati menyang ing sajroning atine ana ing nagaraning para mungsuhe; lan swaraning godhong kang kegoyang bakal ngoyak dheweke; lan dheweke bakal mlayu, kaya wong kang mlayu saka pedhang; lan dheweke bakal rubuh nalika ora ana sing ngoyak. Lan dheweke bakal padha rubuh siji marang sijiné, kaya-kaya ana ing ngarepé pedhang, nalika ora ana sing ngoyak; lan kowe ora bakal duwe kakuwatan kanggo ngadeg ana ing ngarepé para mungsuhmu. Lan kowe bakal sirna ana ing antarané para bangsa liya, lan nagaraning para mungsuhmu bakal ngentèkaké kowé. Lan wong-wong panjenengan sing isih kari bakal saya lesu merga pialané dhéwé ana ing nagaraning para mungsuhmu; lan uga merga pialané para leluhuré, dheweke bakal saya lesu bebarengan karo para leluhuré mau. Manawa dheweke padha ngakoni pialané dhéwé lan pialané para leluhuré, bebarengan karo kaluputan sing wis ditindakaké marang Aku, lan uga yèn dheweke wis lumaku nalisir marang Aku; lan yèn Aku uga lumaku nalisir marang dheweke, sarta wis nggawa dheweke menyang nagaraning para mungsuhé; manawa banjur atiné kang ora tetak iku direndhahaké, lan dheweke banjur nampani paukuman merga pialané: mula Aku bakal kèlingan marang prejanjian-Ku karo Yakub, lan uga prejanjian-Ku karo Ishak, lan uga prejanjian-Ku karo Abraham bakal Dakèlingi; lan Aku bakal kèlingan marang tanah iku. Tanah iku uga bakal ditilar déning dheweke, lan bakal ngrasakké sabaté dhéwé, sajroning wektu tanah iku sepi lan suwung tanpa wong-wong mau; lan dheweke bakal nampani paukuman merga pialané; awit, pancèn awit wong-wong mau ngremehaké pepakon-pepakon-Ku, lan nyawané jijik marang pranatan-pranatan-Ku. Nanging senadyan mangkono, nalika dheweke padha ana ing nagaraning para mungsuhé, Aku ora bakal mbuwang dheweke adoh, lan uga ora bakal jijik marang dheweke, kanggo numpes dheweke babar pisan, lan ngrusak prejanjian-Ku karo dheweke; awit Aku iki Pangéran Allahé. Nanging marga saka dheweke Aku bakal kèlingan marang prejanjian karo para leluhuré, kang wus Dakentasaké metu saka tanah Mesir ana ing ngarsané para bangsa liya, supaya Aku dadi Allahé: Aku iki Pangéran. Iki kabèh pranatan-pranatan, pepakon-pepakon, lan angger-angger, kang digawé déning Pangéran antarané Panjenengané lan para bani Israèl ana ing gunung Sinai lumantar tangané Musa. Leviticus 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Pandonganipun Daniel wonten ing pasal sanga nyakup saben unsur saking piwulang tumrap para ingkang manggihaken piyambakipun kasebar ing tanahipun mungsuh. Pandonga punika kedah dipunlarasaken kaliyan pandonganipun wonten ing pasal kalih, awit kalihipun sesarengan nggambaraken pandonganipun para ingkang kasebut wonten ing Wahyu pasal sewelas, ingkang sampun pejah wonten ing lurung-lurunging kutha ageng punika, yaiku Sodom lan Mesir, para ingkang manggihaken bilih piyambakipun ugi sampun kasebar. Nalika Daniel mungkasi pandonganipun, Gabriel wangsul malih kangge ngrampungaken pakaryan nerangaken wahyu “mareh”, kados dene Roh Suci ngersakaken ngrampungaken tumrap kalih saksi ing Wahyu pasal sewelas.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Lan nalika aku lagi ngandika, lan ndedonga, lan ngakoni dosaku lan dosa umatku Israel, sarta ngaturaké panyuwunku ana ing ngarsané Pangéran Allahku kanggo gunung suci Allahku; ya, nalika aku lagi ngandika sajroning pandonga, wong lanang Gabriel, kang wis dakdeleng ing wahyu wiwitan, kanthi enggal diprabawani mabur, ngrasuk marang aku watara wektu pisungsung sore. Lan panjenengané maringi pangerten marang aku, lan ngandika karo aku, sarta ngendika, Hé Dhanièl, saiki aku wus teka kanggo maringi kowé kaprigelan lan pangerten. Daniel 9:20–22.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “Sakdurungé ambruké Babilon, nalika Dhaniel lagi nyemadi marang pameca-pameca iki lan ngupaya marang Gusti Allah supaya kaparingan pangerten bab mangsa-mangsa, sawatara wahyu kaparingaké marang dhèwèké ngenani munggah lan rubuhé karajan-karajan. Ing wahyu kang kapisan, kaya kang kacathet ana ing pasal kapitu kitab Dhaniel, sawijining panjelasan kaparingaké; nanging ora kabèh prakara dadi cetha tumrap nabi mau. ‘Pangangen-anganku banget ngganggu aku,’ mangkono panulisé ngenani pengalamané nalika semana, ‘lan pasuryanku owah ana ing aku: nanging prakara iku tak simpen ana ing atiku.’ Daniel 7:28.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “Liwat sawijining wahyu liyane, pepadhang kang luwih cetha diparingake ngenani prastawa-prastawa ing mangsa ngarep; lan ing pungkasaning wahyu iki Daniel krungu ‘sawijining wong suci matur, lan wong suci liyane ngandika marang wong suci tartamtu kang padha matur iku, Suwene pira wahyu iki?’ Daniel 8:13. Wangsulan kang kaparingake, ‘Nganti rong ewu telung atus dina; banjur papan suci iku bakal kasucekake’ (ayat 14), ngebaki atine kanthi kabingungan. Kanthi temen-temen piyambakipun ngupaya mangerteni tegesing wahyu iku. Piyambakipun boten saged mangertosi gegayutan antarane pembuangan pitung puluh taun, kados ingkang sampun dipunwedharaken lumantar Yeremia, kaliyan rong ewu telung atus taun ingkang wonten ing wahyu dipunandharaken dening utusan swarga badhe kalampahan sadèrèngipun kasucekaning papan sucinipun Allah. Malaékat Gabriel maringi panjelasan sawatara; nanging nalika nabi krungu tembung-tembung, ‘Wahyu iku … bakal kanggo akèh dina,’ piyambakipun banjur semaput. ‘Aku, Daniel, semaput,’ makaten cathetanipun babagan pengalamanipun, ‘lan lara nganti sawatara dina; sawisé kuwi aku tangi, banjur nindakaké pakaryaning ratu; lan aku kaéraman déning wahyu iku, nanging ora ana kang mangerti.’ Ayat 26, 27.”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in 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.’ Daniel 9:2.

> “Isih kataman beban marga saka Israel, Daniel sinau maneh marang pamedharan-pamedharan nabi Yérémia. Iku cetha banget—cetha nganti déné lumantar paseksèn-paseksèn iki kang kacathet ana ing kitab-kitab, dhèwèké mangertèni ‘cacahing taun, bab kang Pangandikané Pangeran rawuh marang Yérémia nabi, yèn Panjenengané bakal ngrampungaké pitung puluh taun ing karusakané Yérusalèm.’ Daniel 9:2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “Kanthi iman kang diadegaké ing tembung wangsit kang mesthi, Daniel nyuwun kanthi temen marang Gusti supaya prasetyaprasetya iku enggal kasembadan. Panjenengané nyuwun supaya pakurmataning Allah tetep kajaga. Ing panyuwuné, panjenengané nyawijèkaké awaké kanthi sakabèhé karo wong-wong kang wis ora netepi ancasing karsané Allah, ngakoni dosa-dosané wong-wong mau minangka dosané dhéwé.” Prophets and Kings, 553, 554.

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