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# The Book of Daniel - Number One-Hundred and Sixty

Kitab Daniel - Nomer Satus Sewidak

The Prophetic Significance of Daniel’s Last Vision: Unveiling Truth for the Last Days

Makna Pratandha Kenabian saka Wahyu Pungkasané Daniel: Mbabar Kayekten tumrap Dina-Dina Pungkasan

Author

Jeff Pippenger

Published

March 26, 2024

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Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.

Daniel dipunwastani ing pasal sepuluh minangka sampun kawungokaké malih saking dinten-dinten pangadhangan lumantar prosès tigang undhakipun Injil langgeng. Salajengipun Gabriel maringi Daniel sajarah kenabian ing pasal sewelas, kanthi mekaten nandhesakaken sajarah pepadhanging kali ageng Hiddekel.

> “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.

> “Pangudi kang luwih raket tumrap Sabdaning Allah iku satemene prelu banget. Mliginipun kitab Daniel lan Wahyu kedah dipunparingi kawigatosan kados ingkang dereng nate wonten sadèrèngipun wonten ing sajarahing pakaryan kita. Mbok bilih wonten sawatara perkawis ingkang boten kathah prelu kita aturaken gegayutan kaliyan kakuwasan Rum lan kapausan, nanging kita kedah narik kawigatosan dhateng punapa ingkang sampun kaserat déning para nabi lan para rasul miturut ilhamipun Roh Allah. Roh Suci sampun ngatur sakehing prakawis mekaten, ing salebeting kaparingakenipun ramalan lan ugi ing lelampahan-lelampahan ingkang dipungambaraken, supados mulang bilih piranti manungsa kedah dipunsingkiraken saking pandulu, kasimpen wonten ing Sang Kristus, dene Pangéran Allah ing swarga saha angger-anggeripun kedah kaluhuraken.

> “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.

> “Waosana kitab Daniel. Elingana, setunggal-demì-setunggal, sajarahing karajan-karajan ingkang kawejang wonten ing ngriku. Delengen para negarawan, dewan-dewan, wadyabala ingkang kiyat, lan pirsanana kados pundi Gusti Allah tumindak ngasoraken gumunggunging manungsa, lan nggeblag kaluhuran manungsa dhateng lebu. Mung Gusti Allah piyambak ingkang kawejang dados Agung. Ing salebeting wahyu nabi, Panjenenganipun kapirsan ngasoraken satunggaling panguwasa ingkang gagah prakosa lan ngedegaken satunggal sanèsipun. Panjenenganipun kaandharaken minangka Sang Prabuing jagad raya, ingkang badhé ngedegaken Kratonipun ingkang langgeng—Sang Sepuhing jaman, Gusti Allah ingkang gesang, Sumbering sadaya kawicaksanan, Pangawasaing jaman samenika, Panjenenganipun ingkang maringi pambabar tumraping prakawis ingkang badhé kalampahan. Waosana lan mangertosa, bilih manungsa punika mlarat sanget, ringkih sanget, gesangipun cekak sanget, kebak kalepatan, kebak kaluputan, nalika ngungakaken nyawanipun dhateng 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 Allah, Allah kang gesang, minangka objek kawigatosan ingkang utama—marang Allah kados ingkang kawedharake wonten ing Sang Kristus. ‘Awit tumrap kita lare putra lair, tumrap kita putra kakung kaparingake: lan pamarentahan bakal ana ing pundhakipun: lan asmanipun bakal sinebut Endah, Penasihat, Allah ingkang Mahakuwasa, Rama ingkang Langgeng, Sang Juru Damai’ [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.” Manuscript Releases, volume 16, 333, 334.

> “Pepadhang sing ditampi déning Daniel langsung saka Allah kaparingaké mligi kanggo dina-dina pungkasan iki. Wahyu-wahyu kang didelengé ana ing pinggir Kali Ulai lan Hiddekel, kali-kali gedhé ing tanah Shinar, saiki lagi lumaku marang kasampurnané, lan sakabèhé prastawa kang wis dinubuataké iku enggal bakal kelakon.” Manuscript Releases, jilid 16, 333, 334.

The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.

Roh Suci “makaten mbentuk sakèhé prakawis” ing panyukmaning pituduh wangsit “lan lelakon-lelakon” saka sesanti pungkasanipun Daniel, saéngga bab kapisan (sepuluh) nggambaraken pengalamanipun umat Allah ing jaman pungkasan, mekaten ugi bab pungkasan (rolas). Pambentukaning tiga bab ingkang dados pepadhang saking Kali Hiddekel, ingkang “kaparingaken mligi tumrap dinten-dinten pungkasan punika,” dipunrancang kanggé ngemot teges “kayektèn” ingkang tigang tataran. Ing bab kapisan ingkang sarujuk kaliyan ingkang pungkasan, lan ingkang tengah nggambaraken pambrontakan, kita boten namung manggihaken susunaning tembung Ibrani “kayektèn,” ingkang kabentuk déning aksara kapisan, kaping tigalas, lan pungkasan saking abjad Ibrani, nanging kita ugi nyumurupi tandha asma Alpha lan Omega.

Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.

Dhaniel pasal sepuluh ngenali satus patang puluh papat ewu iku minangka wong-wong kang mangertèni loro-loroné sesanti “chazon” bab rong èwu limang atus rong puluh taun, lan sesanti “mareh” bab rong èwu telung atus taun. Ora mung mangertèni loro sesanti mau, nanging uga nduwèni pengalaman pambeneran marga saka pracaya, kang kasil déning sesanti “marah” sing sipaté feminin lan kausatif, yaiku sesanti bab “panampakan”.

> “For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

> “Kanggo pikiran lan jiwa, uga kanggo badan, iku wis dadi angger-anggering Allah manawa kakuwatan iku kaolehake lumantar upaya. Sing ngrembakakake iku latihan. Selaras karo angger-angger iki, Allah wis nyawisake ana ing Sabdanipun sarana kanggo pangrembakaning akal lan rohani.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> “Alkitab ngemot sakehing prinsip sing diperlokake manungsa supaya padha mangerteni, supaya dadi pantes tumrap urip iki utawa tumrap urip kang bakal teka. Lan prinsip-prinsip iki bisa dimangerteni dening kabeh wong. Ora ana wong siji waé sing nduwèni roh kanggo ngregani piwulange, bisa maca satunggal pérangan saka Alkitab tanpa oleh saka kono sawatara pamanggih kang migunani. Nanging piwulang Alkitab sing paling aji ora bisa dipikolehi lumantar panaliten kang mung sok-sokan utawa pisah-pisah. Sistem kabeneran kang agung ing jeroné ora kaatur mangkono rupa saéngga bisa dimangerteni dening pamaca kang kesusu utawa sembrana. Akèh bandhané kasimpen adoh ing sangisoré lumahing, lan mung bisa dipikolehi lumantar panaliten kang temen lan upaya kang terus lumaku. Kabeneran-kabeneran sing mbangun kasampurnaning kabèh kang agung iku kudu digolèki lan diklumpukaké, ‘ing kéné sethithik, lan ing kana sethithik.’ Yesaya 28:10.”

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. 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.

> “Menawa mangkono ditliti lan diklumpukaké bebarengan, kabeh iku bakal kabuktèn cocog sampurna siji karo sijiné. Saben Injil dadi tambahan tumrap Injil liyané, saben wangsit dadi panjlèntrèhan tumrap wangsit liyané, saben kayektèn dadi pangrembakaning kayektèn liyané. Lambang-lambang ing tata perekonomian Yahudi dadi katemtokaké cethané déning Injil. Saben prinsip ing pangandikané Allah nduwèni papané dhéwé, saben kasunyatan nduwèni teges lan gegayutané. Lan susunan kang pepak iku, ing rancangan lan panglaksanane, marakaké paseksi tumrap Panganggité. Susunan kang kaya mangkono kuwi ora bakal bisa dipikiraké utawa kagawé déning pikiran apa waé kajaba mung pikirané Panjenengané Kang Tanpa Wates.

> “In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

> Nalika nelusuri manéka pérangan lan nyinaoni gegayutané siji lan sijiné, kabisan-kabisan paling luhur saka budi manungsa katimbalan tumindak kanthi temen-temen sregep. Ora ana wong kang bisa melu ing pasinaon mangkono tanpa ngembangaké kakuwatan pikiran.

> “And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

> “Lan reganing pikiran sajrone nyinaoni Kitab Suci iku ora mung dumunung ing panelusuran marang kayekten lan nglumpukake iku dadi satunggal. Rega iku uga dumunung ing upaya kang dibutuhake kanggo nyekel tema-tema kang kaandharake. Pikiran kang mung kasengsem ing prakara-prakara lumrah bae bakal dadi ciut lan saya ringkih. Manawa ora tau dilatih kanggo mangerteni kayekten-kayekten kang agung lan jembar tekanane, suwe-suwe pikiran iku bakal kelangan daya tuwuh. Minangka pangayoman marang kamunduran iki, lan minangka pangegung tumrap pangrembakan, ora ana kang bisa madhani panaliten marang pangandikanipun Allah. Minangka sarana pambudidaya intelektual, Kitab Suci luwih mujarab tinimbang buku apa wae liyane, utawa tinimbang kabèh buku liyane digandhengake dadi siji. Kaluhuran tema-temane, kasederhanaan kang mulya saka pangandikane, kaendahan citrane, ndadekake pikiran dadi urip lan kaangkat, kaya ora ana apa wae liyane kang bisa nindakake mangkono. Ora ana panaliten liyane kang bisa maringi kakuwatan pikiran kaya upaya kanggo nyekel kayekten-kayekten wahyu kang nggumunake. Pikiran kang mangkono iku, sawisé digawa sesambungan karo pamikiran-pamikiranipun Sang Tanpa Wates, mesthi bakal ngrembaka lan saya kukuh.”

> “And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

> “Lan luwih ageng manèh iku daya Kitab Suci ing pangrembakaning sipat rohani. Manungsa, kang katitahaké kanggo sesrawungan karo Gusti Allah, mung ana ing sesrawungan kang mangkono iku bisa nemu uripé kang sajati lan pangrembakané. Katitahaké supaya nemu ing Gusti Allah kabungahané kang paling luhur, dhèwèké ora bisa nemu ing apa waé liya apa kang bisa nenangaké kareping ati lan maremaké luwe lan ngelaké nyawa. Sapa waé kang kanthi roh kang tulus lan gelem diwulang nyinau pangandikané Gusti Allah, ngupaya mangertèni kayektèn-kayektèné, bakal digandhèngaké karo Panulisé; lan, kajaba déning pilihané dhéwé, ora ana wates tumrap kamungkinan pangrembakané.

> “In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

> Ing jembaré manéka warna gaya lan pokok wewulangé, Kitab Suci ngandhut sawatara bab kang bisa narik kawigatèn saben budi lan nyemak saben manah. Ing sajroning kaca-kacané kapanggih sajarah kang paling kuna; riwayat gesang kang paling nyata cocog kaliyan urip; paugeran-paugeran pamaréntahan tumrap ngendhalèkaké nagara, tumrap nata tata griya—paugeran-paugeran kang kawicaksanan manungsa durung tau bisa madhani. Kitab punika ngandhut filsafat kang paling jero, geguritan kang paling endah lan paling luhur, kang paling kebak raos lan paling ngresepaké. Tulisan-tulisan ing Kitab Suci, sanadyan namung dipunwawas mekaten, ajinipun tanpa tandhing ngungkuli karya panulising manungsa sapa waé; nanging cakupanipun tanpa wates luwih amba, lan ajinipun tanpa wates luwih ageng, manawa dipuntingali sajroning gayutanipun kaliyan gagasan pusat ingkang agung. Manawa dipuntingali ing pepadhangipun gagasan punika, saben pokok duwé teges anyar. Ing bebener-bebener kang dipunandharaké kanthi prasaja piyambak, kacakup paugeran-paugeran kang inggilipun kados swarga lan kang ngrembaka ngantos kalanggengan.

> “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.

> “Téma pokok ing Kitab Suci, téma kang dadi pusat panglumpukaning saben téma liyané sajroning kabèh kitab iku, yaiku rancangan panebusan, pamulihan gambaré Allah ing jiwané manungsa. Wiwit pratandha pangajab kang kapisan ing ukara paukuman kang kaucapaké ing Éden nganti marang prasetyan pungkasan kang mulya ana ing Wahyu, ‘Lan wong-wong mau bakal ndeleng rai-Né; lan asma-Né bakal katulis ana ing bathuké.’ (Wahyu 22:4), isi utama saben kitab lan saben pérangan ing Kitab Suci yaiku pambabaré téma kang nggumunaké iki,—kaluhuraning manungsa,—pangwasané Allah, ‘kang maringi kita kamenangan lumantar Gusti kita Yésus Kristus.’ 1 Korinta 15:57.” Education, 123–125.

In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”

Ing pethikan sing nembe dipunsebat wau katetepaken bilih Kitab Suci, manawi dipuntingali saking jalur kasusastran punapa kemawon, tebih ngluwihi samukawis pakaryan manungsa. Sister White ngandika, “Ing kaca-kacanipun kapanggih sajarah ingkang paling kuna; biografi ingkang paling satuhu kaliyan gesang; asas-asas pamaréntahan kanggé ngendhalèkaké nagari, kanggé ngatur griya-tangga—asas-asas ingkang boten naté kaimbangi déning kawicaksanan manungsa. Kitab punika ngemot filsafat ingkang paling jero, puisi ingkang paling manis lan paling luhur, ingkang paling kebak raos lan paling nglarani manah,” lan bilih “wewangunan kados mekaten boten saged dipunanggep utawi dipunwujudaken déning pikiran sanès kejawi pikiranipun Sang Tanpa Wates.”

All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.

Kabèh paugeran kamanungsan kang diakoni, kang nemtokaké paugeran-paugeran sing maringi struktur marang kasusastran, kasilewihi déning Alkitab. Prinsip-prinsip kang diwulangaké ing universitas-universitas kamanungsan, kang mbedakaké antarané kasusastran biasa utawa sing luwih asor, nganti tekan karya-karya agung kasusastran manungsa, kabèh kasilewihi déning Alkitab. Kanthi mangkono, pantes diprayogakaké manawa puncak, panutup agung saka paseksèn kenabian saindhenging Alkitab, kawewakili ing wahyu pungkasané Daniel. Iku minangka watu pucak saka paseksèn kenabian, lan ora ana puncak ing kasusastran manungsa sing bisa nyedhaki paseksèn ing Daniel pasal sewelas, diwiwiti saka ayat siji lan diterusaké nganti Daniel pasal rolas ayat papat.

In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.

Ing kitab Wahyu, sakehing kitab ing Kitab Suci padha pepanggihan lan pungkasané ana ing kono, lan ing wahyu iku garis-garis wangsit sing padha kaya ing kitab Daniel diangkat maneh; nanging sajroning sesambungané siji lan sijiné, kitab Daniel iku sebutan kang kapisan, lan Wahyu iku kang pungkasan. Kabèh iku ana ing sebutan kang kapisan, lan kabèh iku ana ing kitab Daniel, lan pucaking kitab iku yaiku sesanti kang kaparingaké ing Pinggiré Kali Hiddekel. Pucaking prastawa-prastawa kang dipralambangaké ing sesanti mau diwiwiti ing ayat patang puluh, lan lumaku terus nganti kitab iku dimaterèni ing ayat papat bab rolas. Ayat-ayat mau makili panutup agung saka saben kayektèn wangsit sing tau kaandharaké utawa katulis déning para wong suci ing jaman kuna, kalebu Sister White.

What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.

Bab-bab sajarah ing sajroning pasal sewelas sing ndhisiki kasimpulan mau dadi paseksi tumrap pangerten sing bener babagan enem ayat pungkasan saka pasal sewelas, ing ngendi telung mungsuhing naga, yaiku kéwan, lan nabi palsu, saiki lagi nuntun donya tumuju pungkasaning mangsa pitimbangan tumrap manungsa. Sister White kanthi langsung ngenali asas batin iki.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Kita ora duwe wektu kanggo ilang. Mangsa-mangsa kang kebak kasusahan ana ing ngarep kita. Jagad iki kegugah déning roh perang. Ora suwé menèh pemandhangan-pemandhangan kasangsaran kang kasebut ana ing ramalan bakal kelakon. Ramalan ing Daniel pasal sewelas wis meh tekan kasampurnaning panggenapané. Akèh sajarah kang wis kelakon minangka panggenapaning ramalan iki bakal kaulang maneh. Ing ayat kaping telung puluh kasebut sawijining kakuwasan kang ‘bakal nandhang susah, banjur bali, lan nesu marang prejanjian suci: mangkono uga bakal ditindakaké; iya bakal bali, lan padha sepaham karo wong-wong kang nilar prejanjian suci. Lan balabala bakal ngadeg ana ing pihaké, lan bakal najisaké pasucèn kang dadi kekuwatan, lan bakal nyingkiraké kurban saben dina, lan bakal masang barang nistha kang ndadèkaké sepi. Lan wong-wong kang tumindak ala nglawan prejanjian bakal dirusak déning rayuan-rayuan alusé: nanging bangsa kang wanuh marang Gusti Allahé bakal kuwat, lan bakal nindakaké prakara-prakara gedhé. Lan wong-wong ing antarané bangsa iku kang paham bakal mulang akèh wong: nanging wong-wong mau bakal rubuh déning pedhang, lan déning geni, déning panyekelan, lan déning rampasan, nganti pirang-pirang dina. Saiki nalika wong-wong mau rubuh, bakal dipitulungi kanthi pitulungan sethithik: nanging akèh wong bakal mèlu nempel marang wong-wong mau kanthi rayuan-rayuan alus. Lan sawatara saka wong-wong kang paham bakal rubuh, supaya wong-wong mau diuji, lan diresiki, lan diputihaké, tekan mangsa wekasan: amarga iku isih kanggo wektu kang wis katetepaké. Lan sang ratu bakal tumindak miturut karsané dhéwé; lan bakal ngluhuraké awaké dhéwé, lan nggedhèkaké awaké dhéwé ngungkuli saben allah, lan bakal ngucapaké prakara-prakara kang nggumunaké nglawan Gusti Allahing para allah, lan bakal kasil nganti bebendu iku katindakaké rampung: awit apa kang wis katetepaké mesthi kelakon.’ Daniel 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Adegan-adegan kang padha karo kang diandharaké ana ing tembung-tembung iki bakal kalakon. Kita weruh bukti yèn Iblis kanthi cepet lagi ngrebut panguwasa tumrap pikiraning manungsa kang ora nduwèni rasa wedi marang Allah ana ing ngarepé. Kabèh wong padha maos lan mangertia ramalan-ramalan ing kitab iki, awit saiki kita lagi lumebu ing mangsa kasangsaran kang wis diandharaké:”

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Lan ing wektu iku Mikhael bakal jumeneng, pangéran agung kang ngadeg kanggo para putraning bangsamu; lan bakal ana mangsa kasangsaran, kang durung nate ana wiwit anané bangsa nganti tekan wektu iku: lan ing wektu iku bangsamu bakal kaslametaké, saben wong kang tinemu katulis ana ing kitab. Lan akèh saka wong-wong kang turu ana ing lebu bumi bakal tangi, sawenèh tumuju marang urip langgeng, lan sawenèh tumuju marang isin lan kaènèhan langgeng. Lan wong-wong kang wicaksana bakal madhangi kaya padhanging cakrawala; lan wong-wong kang nuntun akèh wong marang kabeneran bakal kaya lintang-lintang ing salawas-lawasé. Nanging kowé, hé Daniel, tutupen tembung-tembung iku, lan segelen kitab iku, nganti tekan wektu wekasan: akèh wong bakal mlayu mrana-mréné, lan kawruh bakal saya akèh.’ Daniel 12:1–4.” Manuscript Releases, nomer 13, 394.

In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.

Ing pethikan punika, Sister White rumiyin nyebut Daniel pasal sewelas, lajeng nemtokake prinsip “bilih kathah saking sajarah ingkang sampun kadadosan minangka kaleksananing wangsit punika badhé kaulang malih.” Sasampunipun punika, piyambakipun langsung ngutip ayat tigang puluh dumugi tigang puluh enem, lan lajeng nerusake kanthi pratelan bilih, “prastawa-prastawa ingkang mèmper kaliyan ingkang dipunandharaken wonten ing tembung-tembung punika badhé kalampahan.” Sasampunipun nemtokake ayat tigang puluh dumugi tigang puluh enem, lan ngandika bilih prastawa-prastawa ingkang mèmper kaliyan ayat-ayat punika badhé kalampahan, lajeng piyambakipun nemtokake panutuping mangsa sih-rahmat, nalika Mikhaèl jumeneng wonten ing ayat kapisan saking pasal rolas. Kanthi mekaten, piyambakipun ngasingake pitu ayat punika, lan nempatake wonten ing sajarah ingkang langsung ndhisiki Mikhaèl jumeneng.

More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.

Luwih saka sapisan kita wis mbahas sajarah ayat telung puluh nganti telung puluh enem, lan kepriye ayat-ayat kasebut sejajar karo ayat patang puluh nganti patang puluh lima ing Daniel sewelas, lan saiki kita bakal wiwit nimbang periode-periode sajarah kenabian liyane ing pasal sewelas sing diulang maneh ana ing nem ayat pungkasan kasebut. Nanging, sadurunge kita nglakoni iku, kita bakal sepisan maneh nyajèkaké ringkesan cekak bab kasejajaran ayat telung puluh nganti telung puluh enem karo ayat patang puluh nganti patang puluh lima.

Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.

Ayat telung puluh nandhani transisi saka Roma kapir menyang Roma kapausan. Sajarah transisional iku dipunrembag ing manéka warna wacana kenabian kang netepaké tanggal-tanggal kaya ta taun 330, 508, 533, lan 538. Ana pratandha-pratandha kenabian liyané sajrone transisi saka karajan kaping papat menyang karajan kaping lima ing wangsit Kitab Suci, nanging ing ayat telung puluh siji Roma kapir ngadeg kanggo kapausan, kados ingkang dipunlambangaké déning Clovis ing taun 496. Kawula-kawula kakuwasan kapir ingkang wiwitan dipunwakili déning Clovis ing ayat punika ngrampungaké pakaryan nyingkiraké saben perlawanan kapir (kang saben dinané) marang munggahé kapausan ngantos tekan taun 508. Peperangan ing jaman punika ndatengaké karusakan tumrap Kutha Roma sajrone sajarah punika, kados ingkang dipunlambangaké déning “papan suci kakuwatan”, lan ing taun 538, kakuwasan-kakuwasan kapir nempataké kapausan ing dhamparing bumi, lan sawisé punika piyambakipun nglantaraké angger-angger dina Minggu ing Konsili Orléans.

Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.

Ayat telung puluh loro nganti telung puluh enem ngenali peperangan getih kang banjur digawa déning kapausan nglawan para wong setya kagungané Gusti Allah sajroning sèwu rong atus suwidak taun ing Jaman Peteng. Pungkasané kapausan tekan marang pungkasané dhéwé ing ayat telung puluh enem. Ing ayat patang puluh, Reagan mbentuk sawijining aliansi rahasia karo antikristus, minangka tandha yèn perlawanan Protestantisme wis disingkiraké, kaya kang kaawakaké déning taun 508. Komitmen Reagan ing babagan dana lan kakuwatan militèr wis ditipifikasi déning “bala” kang ngadeg nyengkuyung kapausan ing taun 496. Karusakan papan suci kakuwatané Roma kapir, kang kaawakaké déning kutha Roma, nitipifikasi karusakan Konstitusi AS nalika undhang-undhang Minggu kang bakal enggal rawuh, awit Konstitusi iku papan suci kakuwatan tumrap Amérika Sarékat. Nalika undhang-undhang Minggu, kapausan bakal sepisan manèh dilenggahaké ing dhampar bumi, kaya kang kaawakaké déning taun 538.

Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.

Sawisé iku bakal diwiwiti mangsa pungkasan panganiaya papal sing mematèkaké tumrap wong-wong setya kagungané Allah, kaya sing kelakon ing Jaman Peteng wiwit taun 538 nganti 1798. Iki bakal nuntun marang pungkasaning masa pangadilan tumrap manungsa, nalika Mikhaèl jumeneng, kaya sing dipralambangaké déning taun 1798, nalika kapausan, sing wis ngrembaka sajroning sèwu rong atus sawidak taun, nampani bebenduning tatu sing matèni.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Ing sawijining wektu, nalika ana ing Kutha New York, ing wayah bengi aku kapanggiha supaya nyumurupi gedhong-gedhong kang munggah, lantai sasawijining lantai, tumuju ing swarga. Gedhong-gedhong iki dijamin tahan geni, lan diadegake kanggo ngluhurake para sing duwe lan para sing mbangun. Saya dhuwur lan saya dhuwur maneh gedhong-gedhong iku munggah, lan ing kono dipigunakaké bahan-bahan kang paling larang. Wong-wong kang duwé gedhong-gedhong iki ora takon marang awake dhéwé: ‘Kadospundi kita saged ngluhurake Gusti Allah kanthi saenipun?’ Gusti ora ana ing panggalihé.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Aku ngira: ‘Dhuh, saumpama wong-wong kang mangkono kuwi, kang nandurake sarana bandhané, bisa ndeleng lakuné kaya déné Gusti Allah ndeleng! Wong-wong iku lagi numpuk gedhong-gedhong kang megah, nanging sepira bodhoné, ana ing ngarsané Panguwasa jagad raya, rancangan lan reka-dayané. Wong-wong iku ora ngudi kanthi sakèhé kakuwataning ati lan pikiran, kepriyé carané supaya bisa ngluhuraké Gusti Allah. Wong-wong iku wis kelangan pandelengan marang prakara iki, yaiku kuwajiban kapisaning manungsa.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Nalika gedhong-gedhong inggil punika sami dipunadegaken, para pamilikipun sami bingah kanthi gumunggung kang kebak ambisi awit sami gadhah dhuwit kang dipunginakaken kangge maremaken dhirinipun piyambak sarta nuwuhaken drengki ing tangga-tangganipun. Kathah saking dhuwit ingkang mekaten dipuninvestasèkaken punika dipunpendhet lumantar pamèrés, lumantar ngremuk tiyang miskin. Sami lali bilih ing swarga cathetan tumrap saben transaksi dagang dipunreksa; saben pasrawungan ingkang boten adil, saben tumindak cidra, wonten ing ngriku kacathet. Wektunipun badhé rawuh nalika ing sajroning cidra lan kasombonganipun, manungsa badhé tekan ing satunggaling wates ingkang boten badhé dipunparengaken déning Pangéran kangge dipunliwati, sarta badhé mangertosi bilih wonten wates tumrap kasabaranipun Yéhuwah.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Prastawa sabanjuré sing kababar ana ing ngarsaku yaiku sawijining bebaya kobongan. Wong-wong padha nyawang gedhong-gedhong sing inggil lan kang dianggep tahan geni, banjur padha kandha: ‘Iki temen-temen aman.’ Nanging, gedhong-gedhong mau katut kobong entèk kaya-kaya digawé saka ter. Mobil-mobil pemadam geni ora bisa nindakake apa-apa kanggo nyegah karusakan iku. Para petugas pemadam ora bisa ngoperasèkaké piranti-piranti mau.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “Aku kaparingan piwulang bilih nalika wekdalipun Gusti rawuh, manawi boten wonten ewah-ewahan ing manahipun para manungsa ingkang gumunggung lan kebak ambisi, para manungsa badhé manggih bilih asta ingkang sampun kiyat ngluwari punika ugi badhé kiyat ngrusak. Boten wonten kakuwasan kadonyan ingkang saged nahan astaipun Gusti Allah. Boten wonten bahan punapa kemawon ingkang saged dipunginakaken ing pangadeganipun gedhong-gedhong ingkang badhé njagi supados boten katumpes, nalika wekdal ingkang sampun katetepaken déning Gusti Allah rawuh kanggé ngintunaken piwales dhateng para manungsa awit saking anggènipun nglirwakaken angger-anggeripun lan awit saking ambisi égoisipun.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Sanadyan ing antarané para pendhidhik lan para negarawan, ora akèh wong kang mangertèni sebab-sebab dhasar sing ndasari kahanan masarakat ing jaman saiki. Wong-wong sing nyekel kendhali pamaréntahan ora bisa ngrampungi prakara karusakan moral, kamlaratan, papa kasangsaran, lan saya mundhaké piala. Wong-wong mau padha ngupaya kanthi tanpa guna kanggo mapanaké lumakuné usaha ing dhasar sing luwih aman. Saupama manungsa gelem luwih nggatèkaké piwulang Sabdaning Allah, mesthi bakal nemu pamrayoga tumrap prakara-prakara kang gawe bingung marang wong-wong mau.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> Kitab Suci nggambarake kahanan donya sakdurungé rawuhipun Kristus kaping kalih. Bab para manungsa sing lumantar ngrampog lan meres nglumpukaké kasugihan gedhé, ana tulisan mangkéné: “Kowé wis numpuk bandha kanggo dina-dina pungkasan. Lah, upah para buruh sing wis ngundhuh tetanenmu, kang kokcekel saka wong-wong mau kanthi cidra, iku sesambat; lan pamecahe wong-wong sing wis ngundhuh iku wis mlebu ing kupinging Gusti Allah Sabaot. Kowé wis urip ing kasenengan ana ing bumi, lan wis ngumbar hawa-nepsu; kowé wis nggemukaké atimu, kaya ing dina panyembelihan. Kowé wis ngukum lan matèni wong mursid; lan dhèwèké ora nglawan kowé.” Yakobus 5:3–6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Nanging sapa kang maos pepènget-pepènget kang kaparingaké lumantar pratandha-pratandha jaman kang kaleksanané kanthi cepet? Panemu apa kang timbul ing wong-wong donya? Owah-owahan apa kang katon ana ing sikapé? Ora luwih saka apa kang katon ana ing sikapé para pedunung donya jaman Nuh. Kaserep ing pakaryan lan kasenengan kadonyan, wong-wong sadurungé Banjir ‘ora sumurup nganti Banjir iku teka lan nyirnakaké wong-wong mau kabèh.’ Matius 24:39. Wong-wong mau wis nampa pepènget kang asalé saka swarga, nanging padha nampik ngrungokaké. Lan dina iki donya, kanthi babar pisan ora nggatèkaké swara pepènget saka Gusti Allah, lagi kesusu lumaku menyang karusakan langgeng.

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.

> “Jagad iki kagugah déning roh perang. Wewangsit ing pasal kaping sewelas saka kitab Daniel wis meh tekan panggenaning kasampurnané kanthi pepak. Ora suwé manèh, padharaning kasangsaran kang kasebut ing wewangsit-wewangsit iku bakal kelakon.” Testimonies, jilid 9, 12–14.

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