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

Kitab Daniel - Nomer Satus Sewidak Sanga

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Mbedhah Benang-Benang Kenabian: Mangertèni Simbolisme “Bèntèng” ing Daniel

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Ayat sepuluh, saka pasal sewelas ing Kitab Daniel, ngiket bebarengan pesen internal lan eksternal nganggo tembung “bèntèng.” Gegandhengan sing digawe karo wangsit sewidak lima tauné Yesaya, netepaké yèn “bèntèng” saka wangsit eksternal iku Rusia, lan uga “bèntèng” internal, yaiku bait suci sing diadegaké déning Kristus sajroning sajarah sing padha. Bèntèng eksternal, sing ana ing ayat telung puluh siji lan diidentifikasi minangka “papan suci kakuwatan,” nggambaraké sawijining raja utawa karajan kadonyan. Bèntèng internal, utawa papan suci kakuwatan sing internal, yaiku bait suci sing diadegaké déning Utusan Prajanjian sajroning patang puluh nem taun.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Ing Papan Kang Mahasuci ing padaleman suci iku (bèntèng), Allah lenggah ana ing papan-papan swarga.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Ing kitab Daniel ana loro tembung Ibrani kang padha diterjemahaké dadi “papan suci.” Sing siji yaiku “miqdash,” lan sijiné manèh “qodesh.” “Miqdash” bisa makili papan suci kapir, utawa papan suciné Allah, utawa malah sawijining bénténg. “Qodesh” mung dienggo ing Kitab Suci kanggo makili papan suciné Allah. “Papan suci” (miqdash) kakuwatan (bénténg), ing ayat telung puluh siji saka Daniel bab sewelas, diterjemahaké dadi “papan suci kakuwatan”, lan tembung Ibrani kang diterjemahaké dadi papan suci ing kono yaiku “miqdash” kang makili Kutha Roma, yaiku pralambang kakuwatan Roma ing sajarah Roma kapir lan Roma kapausan. Daniel migunakaké loro tembung Ibrani mau kanthi cara kang temen ngati-ati. Ing ayat-ayat kang dadi pilar utama Adventisme, kita nemu tembung “papan suci”.

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

> Banjur aku krungu ana salah siji suci ngandika, lan suci sijiné matur marang suci tartamtu kang ngandika iku, “Suwéné pira wahyu bab kurban saben dina, lan panerak kang ndadèkaké sepi, nganti pasamuwan suci lan bala pasukan padha katindhes ing sangisoré sikil?” Lan dhèwèké ngandika marang aku, “Nganti rong èwu telung atus dina; banjur pasamuwan suci bakal disucèkaké.” Daniel 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Tembung Ibrani sing dipunjarwakaken dados “papan suci,” ing kalih ayat punika, yaiku “qodesh,” lan namung dipunginakaken kanggé makili papan suci kagunganipun Allah. Ing ayat sewelas, ingkang nandhani Roma kapir, lan mliginipun candhi Pantheon ing Kutha Roma, kita manggihaken tembung “papan suci”, nanging ing ayat punika tembung Ibrani ingkang dipunginakaken yaiku “miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Mangkono uga, dhèwèké ngagungaké awaké dhéwé nganti marang Pangéranipun bala wadya, lan déning panjenengané kurban saben dina iku dijupuk, sarta papan pasucèné dipungkebak. Daniel 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“Tepas kasucèning kakuwatan” ing ayat telung puluh siji saka Daniel sewelas iku tembung Ibrani “miqdash,” lan tembung iku katon gegayutan karo tembung Ibrani sing dijarwakaké dadi “bèntèng” ing ayat pitu lan sepuluh ing pasal sewelas. Ing ayat pitu, ratu saka sisih kidul mlebu terus menyang kutha Roma lan njupuk ratu saka sisih lor dadi tawanan, awit dheweke mlebu ing bèntèngé; nanging ing ayat sepuluh, ratu saka sisih lor mung munggah “menyang” “bèntèng” iku, amarga dheweke mandheg ing tapel watasing karajané lan Mesir. Ing tapel wates Raphia ayat sabanjuré arep ngrembug prakara iku. “Tepas kasucèning kakuwatan” ing ayat telung puluh siji iku “miqdash” saka “bèntèng” mau.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Peperangan ing tapel wates ing Raphia nggambaraken kanthi tipologis peperangan ing tapel wates ing Ukraina. Sajarah kenabian punika dipunmangertosi kanthi pangertosan bilih “sirah” punika karajan utawi ratu, punika bentenging kakiyatanipun, nanging ramalan punika nuwuhaken satunggaling bebener internal lan satunggaling bebener eksternal. “Papan suci kakiyatan” kangge garis eksternal dipunlambangaken déning papan suci “miqdash”, lan papan suci kakiyatan kangge garis internal dipunlambangaken déning papan suci “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

Taun 1844 nganti 1863 nggambarake sawijining garis sajarah kenabian kang nduduhaké panyegelan wong satus patang puluh papat ewu. Rong éwu limang atus rong puluh taun panyebaran marang karajan lor rampung ing taun 1798, lan garis rong éwu limang atus rong puluh taun kang padha marang karajan kidul rampung ing taun 1844. Loro garis mau makili kodrat manungsa kang luwih asor lan kodrat manungsa kang luwih luhur. Kodrat kang luwih asor, kang diwakili déning karajan lor, yaiku badan, lan kodrat kang luwih luhur yaiku sirah. Sirah iku ibukutha karajan, lan iku uga ratu. Kanggo ilustrasi iki Kristus milih Yehuda, karajan kidul, kanggo nyelehake asmané, lan kutha ibukuthané yaiku Yerusalem. Yerusalem iku panggonan ananing papan suci kekuwatan kang sejati, lan ing papan suci iku ana ruangan dhampar kanggo Sang Raja, kang iku sirah.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Pitu mangsa” ing Imamat selikur nem iku satemene bebener pungkasan kang nyegel ing taun 1856, kang dipunmaksudaké kanggo maringi kakuwatan marang sawijining panji supaya ngrampungaké pakaryan. Wiwit taun 1844 nganti 1863, Kristus ngersakaké nyawijèkaké Kadéwanipun kaliyan kamanungsan kanggo kalanggengan, nanging kamanungsan mbalela.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Nalika semana Panjenengane ora saged ngowahi sipat manungsa kang asor, awit prakara iku dumadi nalika rawuhing Panjenengane kang kaping kalih. Ing wekdal punika Panjenengane badhe ngowahi sipat manungsa kang langkung luhur dados manut citra Panjenengane, kanthi nggabungaken sirahing umat manungsa kaliyan sirahing Keallahan. Sirah punika ibukuthaing karajan. Sirah punika ratu, lan nalika Kristus nindakaken owah-owahan nalika Keallahan manunggal kaliyan kamanungsan, Panjenengane nggabungaken sirahing kamanungsan lan Keallahan wonten ing papan suci ing Yerusalem, ing Papan Ingkang Mahasuci, papan pinarakipun Kristus sesarengan kaliyan Sang Rama.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Sapa sing menang bakal Dakparingi lenggah bebarengan karo Aku ing dhampar-Ku, kaya dene Aku uga wis menang lan lenggah bebarengan karo Rama-Ku ing dhampar-panjenengané. Sapa sing nduwèni kuping, ayo padha ngrungokna apa kang dingandikakaké déning Roh marang pasamuwan-pasamuwan. Wahyu 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kristus njanjèkaké yèn wong-wong (Laodikia) sing menang kaya Panjenengané uga menang (lan dadi wong Filadelfia), bakal didhawuhi lenggah bebarengan karo Panjenengané, ana ing papan-papan swarga.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Kang ditindakaké ana ing Kristus, nalika Panjenengané ngwungokaké Panjenengané saka ing antarané wong mati, lan nduduhaké Panjenengané lenggah ana ing tangan-tengené piyambak ing papan-papan kaswargan, … lan Panjenengané uga wis ngwungokaké kita bebarengan, lan ndadèkaké kita lungguh bebarengan ana ing papan-papan kaswargan ana ing Kristus Yésus. Efesus 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Manunggaling loro tekené Yézkiel (kamanungsan karo Keallahan) kalaksanan ana ing pasucèné kakuwatané Allah (qodesh), ing wektu sing padha nalika bètèng kakuwatan (miqdash) diidentifikasi minangka kunci sunnat kenabian sing nyambungaké loro-loroné garis batin lan lahir saka ramalan kang Gavril teka kanggo ndadèkaké Dhanièl mangerti ngenani apa sing bakal nempuh umaté Allah sajroning wektu panyegelané wong satus patang puluh papat èwu. Sang Kristus kersa ngrampungaké pakaryan iki ing sajarah Millerit, nanging pakaryan iku kegagalan déning pambrontakan taun 1863, nanging sajarah taun 1844 nganti 1863 isih tetep dadi sawijining garis sing nggambaraké pakaryan kang kasil diupaya iku.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Ayat kaping sepuluh saka Daniel pasal sewelas ngemot kunci kanggo mangertèni pesen internal lan eksternal saka ayat kaping sewelas nganti kaping limalas, kang mlebu ing sajarah kenabian kita ing taun 2014. Ayat kaping sepuluh iku nunjukaké taun 1989, yaiku wektu pungkasan ing gerakan reformasi saka satus patang puluh papat èwu, nanging uga ngemot kunci kang ndadèkaké taun 2014 bisa dingertèni minangka tandha dalan ing sajarah panyegelan.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Ing tanggal 22 Oktober 1844, Utusan Prejanjian maujud kanthi dadakan rawuh ing padaleman suci kang wus Panjenengane degaké. Tenger dalan iku nglambangaké tanggal 11 September 2001 nalika malaékat katelu rawuh maneh, lan kalasangka kapitu wiwit muni maneh. Sawisé iku sajarah taun 1840 nganti 1844 uga kudu kaulang, amarga malaékat kang tumedhak ing tanggal 11 Agustus 1840 iku ora liya satunggaling pribadi tinimbang Gusti Yesus Kristus, lan pakaryané yaiku madhangi bumi kanthi kamulyané.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

Taun 1840 nganti 1844 uga makili wektu saka 11 September 2001 nganti undhang-undhang Minggu sing enggal teka, kaya dene taun 1844 nganti 1863 uga makili 11 September 2001 nganti undhang-undhang Minggu sing enggal teka. Sister White nyelarasake sajarah taun 1844 karo sajarah salib, lan salib makili pamisahan saka rong sajarah sing saben-saben suwene telung setengah taun, kang loro-lorone padha salaras siji lan sijiné. Salib netepake manawa sajarah sadurunge, kang diwiwiti ing taun 1840 lan dipungkasi ing taun 1844, lan sajarah salajengipun nganti taun 1863, iku loro sajarah kang sejajar, kang loro-lorone padha makili wektu pemeteraian.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Garis kapisan wiwit taun 1840 nganti 1844 nggambarake kamenangan para Adventis Filadelfia; garis sijiné maneh wiwit taun 1844 nganti 1863 nggambarake kagagalan para Adventis Laodikia. Kaloro golongan iku padha diwakili ana ing Daniel pasal sepuluh, amarga Daniel, sing makili para prawan wicaksana kang menang sajroning mangsa panyegelan saka satus patang puluh papat ewu, weruh wahyu iku, nanging wong-wong kang ana bebarengan karo dheweke padha mlayu saka ing ngarsané wahyu iku.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> Lan ing dina kaping patlikur sasi kapisan, nalika aku ana ing sapinggiring bengawan gedhé, yaiku Hiddekel; banjur aku ngangkat mripatku, lan nyawang, lah ana satunggaling priya ngagem lenan, kang bangkèkané kaiket nganggo emas alus saka Uphaz: Sarirané uga kados permata beryl, lan rainé kados katoné kilat, lan mripaté kados obor geni, lan lengené sarta sikilé warnané kados tembaga kang wis dipoles, lan swaraning pangandikané kados swarané wong akèh. Lan aku, Daniel, piyambak ingkang mirsa wahyu punika: awit para priya kang padha karo aku ora mirsa wahyu iku; nanging gègèr kang gedhé tumiba marang wong-wong mau, nganti padha mlayu ndhelikaké awaké. Daniel 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Ing pasal pitu kitab Daniel, sawisé Daniel nyumurupi wahyu bab kéwan-kéwan galak, Jibril rawuh kanggo nerangaké wahyu mau.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Aku, Dhanièl, nandhang susah ing rohku ana ing sajroning badan iki, lan wahyu-wahyu ing sajroning sirahku gawe aku gumeter. Aku banjur nyedhak marang salah siji saka wong-wong kang padha ngadeg ana ing kono, lan takon marang dhèwèké bab kayektening samubarang iki kabèh. Mangka dhèwèké banjur ngandhani aku, lan maringi aku mangertèni tegesing prakara-prakara mau. Dhanièl 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Ing Daniel pasal wolu, sawisé Daniel mirsa wahyu bab kéwan-kéwan ing pasucèn, Gabriel rawuh kanggo nerangaké wahyu mau.

> 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. Daniel 8:15, 16.

> Lan kadadéan, nalika aku, iya aku Daniel, wus weruh pamedhar wahyu iku lan ngupaya tegesé, lah ana sawijining wong ngadeg ana ing ngarsaku, rupané kaya manungsa. Lan aku krungu swarané manungsa saka ing antarané pinggiring Ulai, kang nguwuh lan ngandika, “Gabriel, gawénen wong iki supaya mangerténi pamedhar wahyu iki.” Daniel 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Ing Daniel pasal sanga, sawisé Daniel mangertèni cacahing taun kang ditetepaké déning Yérémia lan kang kaweca ing tulisané Musa minangka paukuman lan uga sumpahing Allah, Jibril rawuh kanggo nerangaké wahyu iku.

> 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 isih ngandika, lan ndedonga, lan ngakoni dosaku lan dosa umatku Israel, sarta ngaturake panyuwunku ana ing ngarsaning Pangéran Allahku tumrap gunung suciing Allahku; ya, nalika aku isih ngandika sajroning pandonga, malaekat Jibril, kang wus dakdeleng ana ing wahyu ing wiwitan, nalika diparingi mabur kanthi rikat, nrenyuh aku ing wayah kurban sore. Lan panjenengané maringi piwulang marang aku, lan ngandika karo aku, mangkéné: Hé Daniel, saiki aku wis teka supaya kowé kaparingan kaprigelan lan pangerten. Daniel 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Mulane, adhedhasar telung paseksi, kabeh saka kitab Daniel, nalika Gabriel ngandika marang Daniel ing pasal sepuluh manawa dheweke rawuh supaya ndadèkaké Daniel mangertos apa kang bakal nimpa umaté Allah ing dina-dina wekasan, Gabriel lagi nafsiraké wahyu kausatif feminin “marah” kang dideleng déning Daniel lan saka kang golongan liyané padha mlayu.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Saiki aku teka supaya aku ndadèkaké kowé mangertèni apa kang bakal nempuh bangsamu ing dina-dina wekasan; awit wahyu iku isih tumrap akèh dina. Daniel 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Sesanti sing dideleng déning Daniel, kang nuwuhaké pamisahan antarané para pracaya, yaiku sesanti ngenani rawuhipun Kristus, sesanti bab rong ewu telung atus taun, nanging iku minangka ungkapan feminin saka sesanti mau. Pangertosan tumrap sesanti bab rawuhipun Kristus kanthi ndadak minangka Utusaning Prajanjian iku kang ngowahi Daniel (lan wong-wong kang diwakili déning Daniel) dadi gambaripun Kristus. Iku kang “kadadosan marang umating Allah ing dina-dina wekasan” dipratélakaké déning sajarahipun kaum Millerit wiwit taun 1840 nganti 1844, lan uga déning kaum Millerit wiwit taun 1844 nganti 1863. Sawijining golongan mlayu saka sesanti mau kanthi pambrontakan, lan golongan sijiné ndhèrèk Kristus kanthi pracaya mlebet ing Papan Mahasuci, supaya padha lenggah bebarengan karo Panjenenganipun ana ing papan-papan kaswargan.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Nanging nalika Gabriel nerangake wahyu ing ngendi umat Allah ing dina-dina wekasan kaowahi dadi gambaré Kristus, dhèwèké ngaturaké sajarah njabaning jagad. Wahyuné Daniel bab Kristus ditafsiraké déning Gabriel minangka sajarah njabaning wektu panyegelan tumrap satus patang puluh papat èwu. Nalika sajarah 11 September 2001, ing tafsiré Gabriel, kawedhar, sajarah kang ditekanaké minangka kang ndhisiki hukum Minggu ing ayat nembelas, mung bisa dingertèni nganggo kunci pangerten kang digambaraké minangka “beteng” ing ayat sepuluh. Ing tanggal 11 September 2001, pangaribawané saben wahyu wiwit kababar kaya rodha ana ing sajroning rodha.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Lan pangandikané Sang Yehuwah tumeka marang aku, mangkéné, He, anaking manungsa, paribasan apa ta iki sing kokduwèni ana ing tanah Israèl, kang muni, Dina-dina iku saya dawa, lan saben wahyu sirna? Mulané kandhanana marang wong-wong mau, Mangkéné pangandikané Pangéran Allah; Aku bakal ndadèkaké paribasan iki mandheg, lan wong-wong mau ora bakal nggunakaké manèh dadi paribasan ing Israèl; nanging kandhaa marang wong-wong mau, Dina-dina iku wis cedhak, lan kalakoné saben wahyu. Awit ing satengahing brayat Israèl ora bakal ana manèh wahyu sing sia-sia utawa tenung sing ngresepaké ati. Awit Aku iki Sang Yehuwah: Aku bakal ngandika, lan tembung kang Dakucapaké iku bakal kelakon; ora bakal ditundha manèh: awit ing jamanmu, hé brayat kang mbalela, Aku bakal ngucapaké tembung iku, lan bakal nindakaké, mangkono pangandikané Pangéran Allah. Manèh pangandikané Sang Yehuwah tumeka marang aku, mangkéné, He, anaking manungsa, lah, wong-wong saka brayat Israèl padha muni, Wahyu kang dideleng déning dhèwèké iku kanggo dina-dina sing isih suwi tekané, lan dhèwèké medhar wangsit bab mangsa-mangsa kang isih adoh. Mulané kandhanana marang wong-wong mau, Mangkéné pangandikané Pangéran Allah; Ora ana siji waé saka pangandikaningsun kang bakal ditundha manèh, nanging tembung kang wis Dakpangandikakaké bakal kalakon, mangkono pangandikané Pangéran Allah. Yehezkiel 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Saka sakabèhé roda kenabian kang muter ana ing sajroning roda-roda kenabian liyané ing sajarah iku, ana satunggaling roda kang ilham wis maringi kawruh marang para murid nubuatan ing jaman wekasan yèn iku sawijining roda kang lumantar iku patuwuhan langgenging nasib langgengé bakal diputusaké. Pepacak demi pepacak, roda iku uga mesthi dadi wahyu kang dideleng déning Daniel kang ngowahi panjenengané dadi gambaré Kristus, awit iku wahyu kang nandhani apa kang bakal tumiba marang umaté Gusti Allah ing jaman wekasan.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Gusti wis nedahaké marang aku kanthi cetha yèn reca kéwan iku bakal kawangun sadurungé mangsa sih-rahmat katutup; awit iku bakal dadi ujian gedhé tumrap umat Allah, kang lumantar iku nasib langgengé bakal diputusaké. Panjenengané nduwèni pandhangan sing semrawut kebak ora ajeg, nganti mung sathithik wong waé sing bakal kesasaraké.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Ing Wahyu 13 prakara iki kaandharaké kanthi cetha; [Wahyu 13:11–17, dipunpetik].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Iki minangka ujian sing kudu dialami déning umat Allah sadurungé padha disegel. Kabèh wong sing mbuktekaké kasetyané marang Allah kanthi netepi angger-anggeré, lan nampik nampa sabat palsu, bakal ngadeg ana ing sangisoré panji-panji Sang Yéhuwah Allah, lan bakal nampani segel saka Allah kang gesang. Wong-wong sing nyerahaké bebener kang asalé saka swarga lan nampa sabat Minggu, bakal nampani tandha saka kéwan buas.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Pacoban kang diidentifikasi minangka pacoban gambar kewan iku dumadi kaping pindho. Iku yaiku pacoban kang nuntut supaya siswaing ramalan mangerteni pangrembakaning gambar kewan, yaiku panyawijining pasamuwan lan nagara ing Amerika Serikat sadurunge hukum Minggu. Uga iku pacoban kang ngasilake salah siji: gambar kewan utawa gambar Kristus ana ing sajroning wong-wong kang diwakili déning Daniel utawa wong-wong kang mlayu. Pamisan kasebut dhedhasar apa para prawan iku “ndeleng wahyu gedhé iki,” kaya kang ditindakake déning Daniel, utawa apa dheweke padha mlayu saka wahyu kasebut. Kunci kanggo ndeleng wahyu gedhé iku diwakili déning tembung “benteng.”

We will continue this study in the next article.

Kita badhé nglajengaken panaliten punika ing artikel salajengipun.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Malaékat kang kuwasa sing maringi pitutur marang Yokanan iku ora liya pribadi saluhuring drajat kajaba Yésus Kristus. Nalika Panjenengané mapanaké sikil tengené ana ing sagara, lan sikil kiwa-Né ana ing dharatan, iku nuduhaké pérangan kang lagi ditindakaké déning Panjenengané ing adegan-adegan pungkasan saka pasulayan gedhé karo Sétan. Kalungguhan iki nandhakaké kakuwasan lan wewenang-Né kang paling dhuwur atas sakèhé bumi. Pasulayan iku saya ngrembaka saya kuwat lan saya mantep saka jaman menyang jaman, lan bakal terus mangkono nganti tekan adegan-adegan pungkasan nalika pakaryan sing maha-cakra saka kakuwasan pepeteng nggayuh pucaké. Sétan, manunggal karo para wong ala, bakal ngapusi jagad kabèh lan gréja-gréja kang ora nampani katresnan marang kayektèn. Nanging malaékat kang kuwasa iku nuntut kawigatosan. Panjenengané nguwuh kanthi swara sora. Panjenengané arep nedahaké kakuwasan lan wewenang swarané marang wong-wong kang wis manunggal karo Sétan kanggo nglawan kayektèn.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Sawisé gludhug pitu mau ngucapaké swarané, dhawuh banjur tumeka marang Yokanan kaya marang Daniel gegayutan karo kitab cilik iku: ‘Segela samubarang kang wis diucapaké déning gludhug pitu mau.’ Iki ana gandhèngané karo prakara-prakara kang bakal kelakon ing tembé lan bakal kawedhar manut urutané. Daniel bakal ngadeg ing pandumané ing wekasaning dina-dina. Yokanan weruh kitab cilik iku ora kasegel. Mulané, ramalan-ramalané Daniel manggoni papané kang satemené ing piwulang malaékat kapisan, kapindho, lan katelu kang kudu diwènèhaké marang jagad. Kabukaké segel kitab cilik iku minangka piwulang kang ana gandhèngané karo wektu.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> Kitab Daniel lan Wahyu iku satunggal. Sing siji iku sawijining ramalan, sing sijiné sawijining pambabar; sing siji kitab kang kasegel, sing sijiné kitab kang kabukak. Yokanan krungu wewadi-wewadi kang diucapaké déning gludhug-gludhug iku, nanging dhèwèké diprentah supaya ora nulis wewadi-wewadi mau.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Pepadhang mirunggan sing kaparingaké marang Yohanes lan kaandharaké lumantar pitung gludhug iku minangka sawijining gambaran ngenani prastawa-prastawa sing bakal kalakon ing sangisoré pawartos malaékat kapisan lan kapindho.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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