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# The Book of Daniel - Number One-Hundred and Fifty-Eight

Kitab Daniel - Nomer Satus Sekawan Dasa Wolu

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Mbukak Wahyu: Mangertèni Dina-dina Pangesoran ing Daniel

Author

Jeff Pippenger

Published

March 25, 2024

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> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Ing taun katelu jumenenge Kores, raja Persia, ana sawiji prakara kaandharake marang Dhanièl, kang asmane sinebut Bèlteshazar; lan prakara iku sanyatané bener, nanging wektu kang katetepake dawa; lan dhèwèké mangreti prakara iku, sarta nduwèni pangerten bab wahyu iku. Ing dina-dina iku aku, Dhanièl, lagi nglakoni kasusahan sajrone telung minggu kebak. Aku ora mangan roti kang enak, daging lan anggur uga ora mlebu ing cangkemku, lan aku ora njebadi awakku babar pisan, nganti telung minggu kebak kalakon. Lan ing dina kaping patlikur ing sasi kapisan, nalika aku ana ing sacedhake kali gedhe, yaiku Hidékel. Dhanièl 10:1–4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

Sajrone telung dina setengah kang simbolis miturut Wahyu pasal sewelas, nalika kaloro seksi padha mati ana ing dalan, ana sawijining “bab” kaandharake marang Bèltesazar. Sadurunge, dhèwèké wus mangerti “wahyu” (mareh), amarga ing pasal sanga, Gabriel wis teka lan maringi pangerten marang dhèwèké bab wahyu iku.

> 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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Inggih, nalika aku isih ngaturaken pandonga, malaekat Jibril, kang wus tau dakdeleng ana ing wahyu ing wiwitan, lumayu kanthi cepet ngambah angkasa lan ndemèk aku ing wektu saos soré. Panjenengané banjur maringi katrangan marang aku, ngandika karo aku, lan ngendika, Hé Daniel, saiki aku metu supaya maringi kawruh lan pangerten marang kowé. Wiwit wiwitan panyuwunmu, dhawuh iku wus kawedhar, lan aku teka kanggo mratelakaké marang kowé; amarga kowé iku banget kinasihan. Mulané, mangertènana prakara iku lan gatèkna wahyu mau. Daniel 9:21–23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

“wong lanang Gabriel, kang” wis “dideleng déning” Daniel “ing sajroning wahyu ing wiwitan,” iku ngrujuk marang “chazon,” yaiku wahyu ngenani sajarah kenabian, kang nuduhake marang Gabriel anggoné nerangake wahyu bab karajan-karajan ing ramalan Kitab Suci marang Daniel ana ing bab wolu. Nanging “wahyu,” kang banjur kudu digatèkaké déning Daniel ana ing bab sanga, yaiku “mareh,” wahyu bab panampakan. Sawisé kuwi Gabriel maringi rincian sajarah saka ramalan rong èwu telung atus taun marang Daniel.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

Bab sangang katetepaké ing taun kapisan Darius. Nalika Belteshazzar nyatakaké yèn dhèwèké “wis nduwèni pangerten bab wahyu” ing “taun katelu saka Koresy,” dhèwèké wis mangertèni wahyu “mareh” mau sajroning rong taun. Apa kang dipahami déning Belteshazzar ing “dina-dina” pasamuwan iku yaiku “perkara” mau, yaiku tembung Ibrani “dabar,” lan iku dawa, awit wektu kang wis katetepaké iku rong èwu limang atus rong puluh taun.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

Daniel sampun mangertos sawetawis bab “perkawis” punika, awit piyambakipun saweg nggenepi pandonga Leviticus kalih dasa enem wonten ing pasal sanga, lan punika inggih pandonga tumrap “perkawis” punika. Wonten pepadhang ingkang saya kathah tumrap “pitu wekdal,” ingkang lajeng dipunmangertosi déning Belteshazzar sajroning selikur dinten kabingahan, lan tetuwuhaning pepadhang tumrap “pitu wekdal” punika, sajroning dinten-dinten kabingahan punika, dados pralambang tumrap tetuwuhaning pepadhang tumrap “pitu wekdal” ing taun 1856. Para Millerit ugi sampun rumiyin mangertos bab “pitu wekdal” punika, awit sampun sami mratelakaken punika, nanging wonten pepadhang ingkang katambahan ingkang kedah nguji piyambakipun wonten ing titik piyambak saking sajarahipun nalika sami ngalami transisi saking gerakan Philadelphian dhateng gerakan Laodicean.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

Dina-dina sungkawané Belteshazzar sejajar karo sajarah nabi nalika gerakan Filadelfia pindhah dadi gerakan Laodikia ing taun 1856, lan banjur dadi greja Adventis Laodikia ing taun 1863. Sajarah Belteshazzar lan wong-wong Millerit ngenani pepadhang sing saya tambah tumrap “pitu mangsa,” selaras karo perpindahan gerakan Laodikia saka malaékat katelu marang gerakan Filadelfia saka satus patang puluh papat ewu, lan ing dina-dina sungkawa, yaiku sajrone wektu panundhan, nalika pepadhang sing saya tambah tumrap “pitu mangsa” bakal kaandharaké.

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Belteshazzar nglambangaké sawijining utusan lan uga sawijining gerakan. Ing dina-dina patangisé, utusan iku kudu mangertèni “perkara” mau, yaiku Kayektèn, banjur sawisé iku dhèwèké kudu ngaturaké “perkara” mau marang sawijining gerakan, nalika Michael mbangkitaké loro seksi iku ing taun 2023.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

Tembung Ibrani “mareh” (wahyu bab penampakanipun Kristus), ingkang Daniel dipuntepangi minangka ngertos wonten ing ayat kapisan, dipunwedharaken kaping sekawan ing wahyu pungkasanipun Daniel. Kaping kalih dipunterjemahaken dados “wahyu,” lan kaping kalih malih dados “penampakan.” Nalika sapisan Daniel ngginakaken tembung punika ing ayat kapisan, piyambakipun nedahaken bilih piyambakipun mangertos “wahyu” punika, nanging telung rujukan sanèsipun nedahaken Daniel ngalami wahyu punika. Ing ayat enem, pasuryanipun Kristus “kados dene ‘penampakan’ kilat.”

> 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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

> Lan ing dina kaping patlikur sasi kapisan, nalika aku ana ing pinggir kali gedhé, yaiku Hiddekel; banjur aku ngangkat mripatku lan nyawang, lah ana sawijining priya ngagem lenan, bangkekanipun kaiket ing emas murni saka Uphaz: Sariranipun uga kaya permata beril, lan rainipun kaya patingal kilat, lan mripatipun kaya damar geni, lan lengenipun sarta sampéyanipun warnanipun kaya tembaga kang digosok kinclong, lan swaraning pangandikanipun kaya swaraning wong akèh. Lan aku, Daniel, piyambakan sing weruh wahyu iku; amarga wong-wong kang ana bebarengan karo aku ora weruh wahyu iku; nanging ana gemeter gedhé nempuh wong-wong mau, nganti padha mlayu ndhelik. Mulane aku kari piyambakan, lan weruh wahyu gedhé iki, lan ora kari kekuwatan ana ing aku: amarga kaendahanku ing sajroning aku malih dadi rusak, lan aku ora bisa nahan kekuwatan. Daniel 10:4–8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

Ana tembung Ibrani liyane kang dijarwakake minangka “sesanti,” kang bakal kita rembug sawisé kita ngandharaké sawatara ciri saka tembung Ibrani “mareh.” Ing ayat-ayat sadurungé, tembung “panampakan” iku yaiku tembung Ibrani “mareh.” Tembung sing padha iku dijarwakake minangka “sesanti” ing ayat nembelas. Ing ayat nembelas, sesanti bab Kristus wis ndadèkaké Dhanièl susah.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Lah, ana siji kang kaya rupa putraning manungsa ndumuk lambéku; banjur aku ngathukaké cangkemku lan matur marang Panjenengané kang jumeneng ana ing ngarepku: Dhuh gustiku, amarga sesanti punika kasangsaranku mbalela marang aku, lan aku ora kari duwé kakuwatan. Daniel 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

Tembung Ibrani kang dipunjarwakaken dados “kasangsaran,” tegesipun engsel, lan “sesanti” bab rawuhipun Kristus ing ayat ingkang dipuntingali déning Daniel punika dados engsel. “Engsel” ing wangsit nggambaraken satunggaling titik balik.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Ana piwulang-piwulang sing kudu disinaoni saka sajarahing jaman kepungkur; lan kawigatosan katuntun marang prekara-prekara iki, supaya kabèh wong bisa mangertèni yèn Gusti Allah makarya miturut garis-garis kang padha saiki iki kaya Panjenengané tansah nindakaké biyèn. Astané katon ana ing pakaryanipun lan ana ing antarané bangsa-bangsa saiki iki, padha waé kaya wiwit Injil kapisan diproklamasèkaké marang Adam ing Éden.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Ana mangsa-mangsa kang dadi titik balik ing sajarah bangsa-bangsa lan gréja. Ing panguwasa pangrimaté Allah, nalika krisis-krisis kang warna-warna iki dumadi, pepadhang kanggo mangsa iku diwènèhake. Manawa pepadhang iku katampi, ana majuning rohani; nanging manawa ditampik, mula kemunduran rohani lan kacilakan kang njalari karusakan tuntas bakal ngetutaké. Gusti ana ing Sabdané wis mbikak pakaryan Injil kang maju nyerang kaya déné wus katindakaké ing jaman biyèn, lan uga bakal katindakaké ing mangsa ngarep, nganti tekan perang pungkasan, nalika panguwaos-panguwaos Sétan bakal nindakaké obahane kang pungkasan lan nggumunaké.” Bible Echo, Agustus 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

Ayat nembelas nggambarake sawijining titik balik ing sajarah sing diwakili déning Belteshazzar. Iki minangka titik balik tumrap sungu Republik (bangsa) lan uga sungu Protestan (gréja). Iki nglambangake sawijining krisis, lan uga nuduhake titik nalika pepadhang khusus kanggo sajarah iku diparingake. Titik balik kanggo Daniel dumadi nalika Daniel wis “didemek,” kaping pindho saka telu kaping. Daniel bakal didemek kaping telu, lan nalika kaping pindho piyambakipun didemek, iku dadi titik balik kanggo Daniel, lan titik balik iku minangka kaping pindho saka telu kaping nalika Daniel mirsani wahyu “mareh”.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Lan lah, ana siji kaya wujudipun para putraning manungsa ndemèk lambéku; banjur aku mbukak cangkemku, lan matur, sarta kandha marang dhèwèké kang jumeneng ana ing ngarepku: Dhuh gusti kawula, déning pamedhar wahyu punika kasangsaranku mbalèni kawula, lan kawula sampun boten kenging kakiyatan babar pisan. Daniel 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

Kita bakal mbahas telung pandhapan mau ing sawatara wektu maneh. Kaping pisanan saka patang kaping tembung “mareh” digunakaké déning Daniel, yaiku paseksèné yèn dhèwèké mangertèni wahyu iku, lan telung panyebut pungkasan nuduhaké pengalamané nalika dhèwèké saèstu ndeleng penampakané. Kaping teluné nalika dhèwèké nyebut wahyu bab penampakan iku ana ing ayat wolulas, ing kono dhèwèké didhampingi kanggo kaping teluné.

> Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

> Banjur ana maneh siji kang teka lan ndemek aku, kang rupane kaya manungsa, lan dheweke nguwatake aku. Daniel 10:18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

Nalika panyandhangan kaping pindho, ing ayat nembelas, yaiku rujukan kaping pindho marang wahyu “marah”, kekuwatane sirna, nanging nalika panyandhangan kaping telu, kekuwatane dipulihake maneh. Ing ayat sepuluh, nembelas, lan wolulas Daniel kasandhang. Ing ayat enem, Daniel nyumurupi panampakane Kristus, banjur Gabriel, lan ing ayat sepuluh, Gabriel nyandhang Daniel sapisanan.

> 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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Banjur aku ngangkat mripatku lan ndeleng, lah ana satunggiling wong ngagem mori linen, kang pangguloné kaiket nganggo emas murni saka Uphaz. Badané uga kaya permata beril, pasuryané kaya katoné kilat, mripaté kaya damar geni, lengené lan sikilé kaya warnané tembaga kang wis dipoles, lan swaraning tembungé kaya swaraning wong akèh. Lan aku, Daniel, piyambak kang weruh wahyu iku; awit wong-wong kang padha ana bebarengan karo aku ora weruh wahyu iku. Nanging ana gonjang-ganjing gedhé tumiba marang wong-wong mau, nganti padha mlayu ndhelikaké awaké. Mulané aku kari piyambakan, lan weruh wahyu gedhé iki, lan ora ana kekuwatan kang kari ana ing aku; awit kaendahanku ing njero aku malih dadi karusakan, lan aku ora nyimpen kekuwatan babar pisan.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:5–14.

> Nanging aku krungu swaraning pangandikane; lan nalika aku krungu swaraning pangandikane, aku banjur keturon jero kanthi pasuryanku sujud, lan pasuryanku tumuju ing lemah. Lah, ana tangan ndemek aku, kang ngangkat aku ana ing dhengkulku lan ing tlapakan tanganku. Panjenengane banjur ngandika marang aku, He Daniel, wong kang banget kinasihan, mangertenen tembung-tembung kang dakwedharake marang kowe, lan ngadega jejegana: awit saprene aku diutus marang kowe. Nalika Panjenengane wis ngandika mangkono marang aku, aku banjur ngadeg kanthi gemeter. Banjur Panjenengane ngandika marang aku, Aja wedi, Daniel: awit wiwit dina kapisan nalika kowe manahmu nujokake kanggo mangerti lan ngasorake awakmu ana ing ngarsane Gusti Allahmu, tembung-tembungmu wus kaprungu, lan aku teka marga saka tembung-tembungmu. Nanging panggedhene karajan Persia nglawan aku rong puluh siji dina lawase; nanging lah, Mikhael, salah siji saka para panggedhe utama, teka nulungi aku; lan aku tetep ana ing kana bebarengan karo para ratu Persia. Saiki aku teka supaya kowe mangerti apa kang bakal tumiba marang bangsamu ana ing dina-dina wekasan; awit wahyu iku isih kanggo pirang-pirang dina maneh. Daniel 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Banjur ing ayat nembelas, Daniel kaasta kaping pindho, nalika dhèwèké ndeleng wahyu bab Kristus.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Lan nalika Panjenengane wus ngandika tembung-tembung mengkono marang aku, aku tumungkul ngadhep ing lemah, lan aku dadi ora bisa muni. Lan lah, ana siji kang kaya rupane para putraning manungsa ndemek lambeku; banjur aku mbukak cangkemku lan matur, lan kandha marang Panjenengane kang jumeneng ana ing ngarsaku: Dhuh gustiku, marga saka wahyu punika kasusahanku mbalela ing atasku, lan aku wus kelangan sakehing kakuwatan. Awit kepriye abdining gustiku punika bisa guneman kalawan gustiku punika? amarga tumrap aku, sanalika iku uga ora ana kakuwatan kang kari ana ing aku, lan ambegan uga ora kari ana ing aku. Daniel 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Banjur Dhanièl kapacak kaping telu, nalika Jibril katon, dudu Kristus.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

> Banjur ana maneh siji kang nyandhang aku, kang rupane kaya paningalé manungsa, lan iya nguwataké aku, sarta ngandika, Hé wong kang banget kinasihan, aja wedi: tentrem-rahayu tumrap kowé, kuwatna, ya, kuwatna. Lan nalika dhèwèké wis ngandika marang aku, aku dadi kuwawa, lan matur, Mugi gustiku ngandika; awit panjenengan sampun nguwataké kawula. Banjur dhèwèké ngandika, Apa kowé sumurup saka apa sababé aku teka marang kowé? lan saiki aku bakal bali perang nglawan pangeraning Persia: lan manawa aku wus tindak metu, lah, pangeraning Yunani bakal teka. Nanging aku bakal nuduhaké marang kowé apa kang kaserat ana ing kitabing kayektèn: lan ora ana siji waé kang nyekel jejeg bebarengan karo aku ana ing prakara-prakara iki, kajaba Mikhaèl pangeranmu. Daniel 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

Daniel kaparingan tutul kaping telu, lan kaping pisanan lan kaping katelu piyambakipun dipun tutul déning malaékat Gabriel. Ing kaping kapindho nalika piyambakipun dipun tutul, punika déning Kristus. Daniel migunakaken tembung Ibrani ingkang sami kaping sekawan, nanging ingkang kapisan saking sekawan punika, ing ayat kapisan, piyambakipun nyariyosaken bilih piyambakipun mangertos “sesanti” punika. Mangertos satunggaling kayekten punika wigati, nanging punika boten sami kaliyan ngalami kayekten punika, kados dene ingkang piyambakipun alami ing tigang kaping sanèsipun.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Nalika dina-dinané Daniel anggoné sesambat wis rampung, dhèwèké kaparingi sawijining pengalaman saka wahyu iku, kang satemené wis dingertèni déning dhèwèké sadurungé dina-dina sesambaté rampung. Pengalaman mau kawangun saka telung tataran, kang dilambangaké déning telung panyentuhan. Panyentuhan kang kapisan lan kang pungkasan katindakaké déning Gabriel, déné panyentuhan kang ana ing tengah déning Kristus. Panyentuhan kapisan lan pungkasan iku minangka aksara kapisan lan aksara pungkasan saka abjad Ibrani. Ing tataran kapindho mau, Daniel ngakoni kaanané minangka wong dosa kang mbalela gegayutan karo Pangérané, mulané panyentuhan kang ana ing tengah iku nglambangaké pambrontakan, kaya kang dilambangaké déning aksara kaping telulas saka abjad Ibrani.

> “But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

> “Nanging Pétrus saiki wus ora nggatekake prau utawa momotan manèh. Kaélokan iki, ngungkuli sakèhé kaélokan liyané kang tau diseksèni déning dhèwèké, tumrapé dadi sawijining panyingkapan saka pangwasaning Allah. Ing Gusti Yésus dhèwèké nyumurupi Sang Pribadi kang ngasta sakabèhé alam ana ing sangisoré pangwasané. Ananing kaallahan mau mbabarake dhéwé kanisthané piyambak. Katresnané marang Guruné, wirangé awit saka ora pracayané dhéwé, panuwuné amarga andhap-asoring Kristus, lan ngungkuli kabèh iku, rasa najisé dhéwé ana ing ngarsané kasucèn kang tanpa wates, kabèh mau ngungkuli atiné. Nalika para kancané lagi ngamanake isi jalà mau, Pétrus tumungkul ing sikilé Sang Juru Slamet, karo sesambat, ‘Sumingkira saka aku; awit aku iki wong dosa, dhuh Gusti.’”

> “It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

> “Iku minangka kaarsaning kasucèn ilahi sing padha, kang wus njalari nabi Daniel tiba kaya wong mati ana ing ngarsané malaékat Allah. Panjenengané ngandika, ‘Rupaningsun malih dados rusak wonten ing dalemingsun, lan kawulaningsun boten gadhah kakiyatan samukawis.’ Mangkono uga nalika Yesaya nyumurupi kamulyaning Pangéran, panjenengané nguwuh, ‘Bilai aku! awit aku iki binasak; amarga aku iki wong kang lambéné najis, lan aku manggon ana ing satengahing bangsa kang lambéné najis: awit mripatku wus nyumurupi Sang Raja, Pangéraning sarwa tumitah.’ Daniel 10:8; Yesaya 6:5. Kamanungsan, kanthi kalemahan lan dosané, dipadhakaké kanthi kasampurnaning kaallahan, lan panjenengané ngrasa babar pisan kirang lan boten suci. Mangkono iku kang wus kadadosan tumrap sakabèhé wong kang kaparingi sesanti bab kaluhuran lan kamulyaning Allah.”

> “Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

> “Pétrus nguwuh, ‘Paduka tindakna adoh saka kula; awit kula punika tiyang dosa;’ nanging piyambakipun tetep nggegem sukuning Yésus, kanthi raos bilih piyambakipun boten saged kapisahaken saking Panjenenganipun. Sang Juru Slamet mangsuli, ‘Aja wedi; wiwit sapunika kowé bakal nyekel manungsa.’ Sawisé Yésaya nyumurupi kasucèné Allah lan kasunyatan bilih piyambakipun piyambak boten pantes, lajeng piyambakipun kapitadosan dhawuh ilahi. Sawisé Pétrus katuntun dhateng panyélakan dhiri lan gumantung dhateng panguwaos ilahi, lajeng piyambakipun nampi panggilan dhateng pakaryanipun tumrap Kristus.” The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

Sesanti “mareh” iku sesanti bab rawuhipun Kristus, nanging malaékat Jibril kaawakaké déning kaping kalih lan kaping sekawan nalika Dhaniel migunakaké tembung mau. Kaping sepisan iku pratélan yèn Belteshazzar mangertos sesanti mau, nanging telung kaping pungkasan nggambaraken Dhaniel ngalami sesanti mau. Ing telung kaping Dhaniel ngalami sesanti mau, piyambakipun ugi katutul.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

Sepisanan piyambakipun kasentuh déning Gabriel yaiku sasampunipun piyambakipun sampun ningali panampakan Kristus ingkang sampun kaluhuraken, lan pengalaman punika ndadosaken piyambakipun wonten ing “turu lelap kanthi pasuryanku sujud, lan pasuryanku tumuju ing lemah.” Wahyu punika sampun nuwuhaken pamisahan, awit tiyang-tiyang ingkang sesarengan kaliyan piyambakipun “boten ningali wahyu punika; nanging ana gonjang-ganjing ingkang ageng nempuh dhateng piyambakipun, satemah piyambakipun sami mlayu ndhelik.” Ing kuciwa ingkang kapisan, Yeremia “lenggah piyambakan, marga saka asta Gusti Allah,” lan wonten ing Belteshazzar “boten wonten kekiyatan ingkang kari,” “amargi” “kaendahanku malih dados karusakan ing salebetipun aku, lan” piyambakipun “boten nyimpen kekiyatan.”

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Sawisé Gabriel ndemèk dhèwèké kaping pisan, banjur Gabriel nduduhaké Daniel ngadeg kanthi nyangga awaké ana ing dhengkul lan tlapak tangané. Banjur dhèwèké dhawuh marang Daniel supaya mangertèni tembung-tembung kang dipangandikakaké lan ngadeg, lan Daniel nindakaké mangkono, sanadyan isih gumeter. Banjur Gabriel maringaké marang Daniel sawijining pamecahan rinci bab apa kang wis kelakon sajroning rong puluh siji dina wektu Daniel nglilir. Dhèwèké nerangaké yèn sawisé nglawan para ratu Persia sajroning rong puluh siji dina mau, Mikhaèl tumedhak saka swarga kanggo mèlu ing paprangan iku, banjur Gabriel teka kanggo njawab pandongané Daniel lan nerangaké marang Daniel “apa kang bakal nimpa bangsamu ing dina-dina wekasan.” Nalika Mikhaèl tumedhak saka swarga, Gabriel diutus kanggo nerangaké dina-dina wekasan marang Daniel.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

Panjelasané Gabriel kaparingaké marang Daniel ing pungkasané rong puluh siji dina sungkawa, kang, ing aplikasi baris demi baris saka Wahyu pasal sewelas, nggambarake wektu nalika Yéhezkiel ing pasal telung puluh pitu kaping pindho didhawuhi medhar wangsit marang balung-balung kang mati, supaya nguripaké maneh loro nabi saka kuburané. Iki dumadi nalika Mikhaèl tumurun saka swarga lan nguripaké manèh badané Musa, nalika ora gelem sesrawungan karo Sétan ing kitab Yudas. Daniel isih bakal didemèk kaping pindho manèh sawisé Gabriel wis maringi dhèskripsi umum bab dina-dina sungkawa mau.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Sawisé Gabriel rampung, Daniel “ngarahaké pasuryané marang lemah, lan banjur dadi bisu”, lan banjur Kristus piyambak “ndemek” “lambené” Daniel, lan banjur Daniel “mbukak” “cangkemé, banjur ngandika, lan matur marang Panjenengané kang ngadeg ana ing ngarsaku, Dhuh gusti kawula, marga saka wahyu punika kasangsarankawula tumuju dhateng kawula, lan kawula boten gadhah kakiyatan malih. Awit kadospundi abdi saking gusti kawula punika saged matur kaliyan gusti kawula punika? awit tumrap kawula, sanalika boten wonten kakiyatan malih wonten ing kawula, lan napas ugi boten wonten malih wonten ing kawula.”

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

Pengalaman ndeleng lan ngandika karo Kristus andhap-asorake Daniel nganti tumungkul ing lebu. Panjenengane bisu, lan mesthi bakal tetep mangkono manawa Kristus ora nggepok lambene, kaya dene lambene Yesaya wus tau disenggol dening bara saka misbyah.

We will continue this study in the next article.

Kita badhé nerusaken panaliten punika ing artikel salajengipun.

> “As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

> “Bareng Yesaya nyawang wahyu bab kamulyan lan kaagunganing Pangérané iki, dhèwèké katrajang déning rasa kang banget bab kasucèn lan kasantosaning Allah. Pira landhepé bedané antarane kasampurnan Penciptané kang tanpa tandhing, lan lakuné dosa wong-wong kang, bebarengan karo dhèwèké dhéwé, wis suwé kaétung ana ing antarané umat pilihan Israel lan Yehuda! ‘Bilai aku!’ pangandikané; ‘awit aku iki sirna; marga aku iki wong kang lambéné najis, lan aku manggon ana ing satengahé bangsa kang lambéné najis; sebab mripatku wus ndeleng Sang Prabu, Pangérané sarwa tumindak.’ Ayat 5. Nalika ngadeg, kaya-kaya, ana ing pepadhanging cahya rawuhipun Ilahi ana ing sajroning pasucèn batin, dhèwèké nyadhari manawa manawa dibiaraké ana ing kasampurnan kang kurang lan ora cakapé dhéwé, dhèwèké mesthi babar pisan ora bakal bisa nglaksanani tugas kang kanggo iku dhèwèké wis katimbalan. Nanging ana sawijining serafim diutus kanggo ngendhoraké kasangsarané lan nyawisaké dhèwèké tumrap tugas agungé. Sawijining bara urip saka mesbèh dipasangaké ing lambéné, karo tembung, ‘Lah, iki wus ndemèk lambému; lan kaluputanmu wus dijupuk saka kowé, lan dosamu wus karesiki.’ Banjur kaprungu swaraning Allah ngandika, ‘Sapa kang bakal Dakutus, lan sapa kang bakal budhal kanggo Kita?’ lan Yesaya mangsuli, ‘Iki aku; utusa aku.’ Ayat 7, 8.”

> “The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

> “Sang tamu saka swarga dhawuh marang utusan kang lagi ngenteni mau, ‘Lunga, lan kandhaa marang bangsa iki, Pancen kowé padha krungu, nanging ora mangerti; Lan pancen kowé padha ndeleng, nanging ora nyumurupi. Atiné bangsa iki gawéa dadi kandel, Lan kupingé gawéa dadi abot, lan pejahna mripaté; Supaya aja padha ndeleng kalawan mripaté, lan krungu kalawan kupingé, Lan mangerti kalawan atiné, Lan mratobat, lan kapulihaké.” Ayat 9, 10.

> “The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

> Tugase nabi iku cetha; dheweke kudu ngunggahaké swarané kanggo mrotes piala-piala sing lagi ngrembaka. Nanging dheweke wedi nindakaké pagawean iku tanpa ana satithik jaminan pangarep-arep. “Gusti, nganti pira suwéné?” pitakone. Ayat 11. Apa ora bakal ana siji waé saka umaté Paduka sing pinilih kang bakal mangertèni lan mratobat lan waras?

> “His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

> “Beban jiwane marga saka Yehuda kang kesasar iku ora bakal ditanggung tanpa guna. Tugas panggawene ora bakal kabèh tanpa woh. Nanging piala-piala kang wus saya mundhak sajrone pirang-pirang turunan ora bisa disirnakake ing jamane. Sajrone sakèhé uripe, dhèwèké kudu dadi guru kang sabar lan kendel—nabi pangarep-arep uga nabi paukuman. Nalika maksud ilahi pungkasane kaleksanan, woh kang sampurna saka upayane, lan saka pakaryane kabèh utusan Allah kang setya, bakal katuduh. Bakal ana turahan kang kapitulungan rahayu. Supaya prakara iki bisa kalakon, pangandika-pangandika pepènget lan panyuwunan kudu kapratelakake marang bangsa kang mbalela, mangkono pangandikane Gusti: ‘Nganti kutha-kutha padha dadi tumpes tanpa pedunung, lan omah-omah tanpa wong, lan tanah dadi sepi temenan, lan Pangeran wus nyingkirake manungsa adoh, lan ana paninggal kang gedhé ana ing tengahing tanah iku.’ Ayat 11, 12.”

> “The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

> “Pengadilan-pengadilan abot kang bakal tumiba marang wong-wong kang ora mratobat,—perang, pangasingan, panindhesan, ilangé kuwasa lan kaluhuran ana ing antarané para bangsa,—kabeh iki bakal kadadéan supaya wong-wong kang bakal ngakoni ana ing kono astané Allah kang kagungan bebendu iku bisa katuntun marang pamratobat. Sapuluh taler saka karajan sisih lor enggal bakal kasebar ing antarané para bangsa lan kutha-kuthané bakal katilar suwung; balad pambinasa saka bangsa-bangsa mungsuh bakal nyapu tanahé bola-bali; malah Yerusalem pungkasane bakal rubuh, lan Yehuda bakal kaboyong dadi tawanan; nanging Tanah Prajanjian ora bakal tetep katilar tanpa pedunung salawas-lawase. Jaminané rawuhipun utusan swarga marang Yesaya yaiku: ‘Ing kono isih bakal ana saprasepuluh, Lan iku bakal bali, lan bakal kauntal: Kaya wit teil, lan kaya wit ek, Kang isih ana sariné ana ing jeroné, nalika godhong-godhongé padha gogrog: Mangkono wiji suci bakal dadi sari saka iku.’ Ayat 13.”

> “This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

> “Jaminan babagan kasampurnaning wekasaning maksud Gusti Allah iki ndadosaken manahipun Yesaya kebak kendel. Menapa dene kakuwasan-kakuwasan ing bumi nglajengaken barisanipun nglawan Yehuda? Menapa dene utusaning Pangeran pinanggih kaliyan oposisi lan panulakan? Yesaya sampun sumerep Sang Prabu, yaiku Pangeranipun sakehing bala; piyambakipun sampun miyarsa kidungipun para serafim, ‘Sakathahing bumi kebak kamulyanipun Panjenenganipun;’ piyambakipun gadhah prasetyan bilih pawartos-pawartos saking Yehovah dhateng Yehuda ingkang murtad badhe kasarengan dening pangwaosing Roh Suci ingkang mujudaken kapitadosan dosa; lan nabi punika dipun kiyataken kangge pakaryan ingkang wonten ing ngajengipun. Ayat 3. Sadangunipun tugasipun ingkang panjang lan abot, piyambakipun tansah mbekta pangeling-eling dhateng wahyu punika. Ngantos sewidak taun utawi langkung, piyambakipun jumeneng wonten ing ngajenging para putraning Yehuda dados nabi pangajeng-ajeng, saya kendel lan saya kendel malih wonten ing pangandikanipun ngenani kamenangan pasamuwan ing tembe. ” Prophets and Kings, 307–310.

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