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# The Book of Daniel - Number Fifty-Five

Kitab Daniel - Nomer Sèket Lima

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Mbukak Tenunan Profètis: Wahyu Gabriel marang Daniel

Author

Jeff Pippenger

Published

January 19, 2024

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Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

Gabriel rawuh marang Daniel sawisé dhèwèké mangertèni pitung puluh taun panangkaran miturut pamedhar wangsité Yeremia, sarta sumpah lan paukumaning ipat-ipat saka Musa.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> Ing taun kapisaning pamaréntahané, aku, Dhanièl, mangertèni lumantar kitab-kitab cacahing taun-taun, bab pangandikané Pangeran kang tumeka marang Yérémia nabi, yèn Panjenengané bakal nyampurnakaké pitung puluh taun sajroning karusakané Yérusalèm.... Inggih, sakèhé Israèl wus nerak angger-angger Paduka, malah kanthi nyimpang, supaya ora manut swaraning Paduka; mulané paukuman iku kawutahaké marang aku kabèh, uga sumpah kang katulis ana ing angger-anggeré Musa, kawulané Allah, awit aku kabèh wus padha dosa marang Panjenengané. Lan Panjenengané wus netepaké pangandikané, kang wus kapangandikakaké marang aku kabèh, lan marang para hakim kang ngadili aku kabèh, kanthi ndhatengaké bilai gedhé marang aku kabèh; awit ana ing sangisoré langit kabèh durung tau kalakon kang kaya kang tumiba marang Yérusalèm. Kaya kang katulis ana ing angger-anggeré Musa, sakèhé bilai iki wus tumeka marang aku kabèh; nanging aku kabèh ora ngaturaké pandonga ana ing ngarsané Pangeran Allah kita, supaya aku kabèh mratobat saka piala-piala kita, lan mangertèni kayektèn Paduka. Mulane Pangeran tansah ngawasi bilai iku, lan ndhatengaké marang aku kabèh; awit Pangeran Allah kita punika adil ing samubarang pakaryan kang katindakaké-Nya: awit aku kabèh ora manut swaraning Panjenengané. Dhanièl 9:2, 11–14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

Tembung sing dipigunakaké déning Daniel sing dijarwakaké dadi “sumpah,” iku tembung sing padha karo sing dipigunakaké déning Musa sing dijarwakaké dadi “ping pitu,” ing Imamat kaping rong puluh enem. Sister White maringi katrangan marang kita yèn ing pasal sanga, Daniel lagi ngupaya mangertèni gegayutan antarané wektu pitung puluh tauné Yérémia lan wektu rong éwu telung atus taun. Ing pasal wolu, Gabriel wis dipréntah supaya ndadèkaké Daniel mangertèni sesanti bab rong éwu telung atus dina, lan Gabriel ngrampungaké pakaryané nalika piyambakipun bali ing pasal sanga, sarta maringi katrangan marang Daniel supaya mbedakaké kanthi batin loro sesanti sing wis dadi tema saka pasal pitu, wolu, lan uga sanga. Loro sesanti mau dadi tema saka “mundhaké kawruh” sing dibukak segelé ing taun 1798.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

Pitung puluh tauné Yeremia lan “ipat-ipat”é Musa iku padha-padha minangka pralambang saka “pitu mangsa,” kaya dene dipralambangaké déning “sumpah”é Musa; nanging Gabriel badhé nedahaké pamérangan saka mangsa rong èwu telung atus taun. Mangsa iku mung bisa dipérang kanthi bener manawa sesambungan antarané wahyu (“chazon”) bab panginjak-injak, lan wahyu (“mareh”) bab panampakan, dipérang kanthi bener. Gabriel miwiti kanthi netepaké yèn sawijiné mangsa coba patang atus sangang puluh taun diparingaké marang wong-wong Yahudi. Mangsa iku padha karo mangsa patang atus sangang puluh taun pambrontakan kang wis ngasilaké pitung puluh taun panangkaran.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Tembung “wis katetepake” ing ayat kaping patlikur nuduhake marang mangsa wiwit metué dhawuh katelu ing taun 457 SM nganti rajamé Stefanus ing taun 34 M, nanging tembung “wis katetepake” ing ayat kaping likur enem lan kaping likur pitu iku ngenali kakuwatan-kakuwatan sing njalari karusakan, yaiku paganisme lan papalisme.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Lan sawisé sewidak loro minggu, Sang Mesih bakal katumpes, nanging ora marga saka Panjenengané piyambak; lan umat saka pangéran kang bakal rawuh iku bakal ngrusak kutha lan pasucèn; lan pungkasané bakal kaya banjir, lan nganti tekan pungkasaning perang, karusakan-karusakan wis katetepaké. Lan dhèwèké bakal netepaké prajanjèn karo wong akèh sajroning satunggal minggu; lan ing tengahing minggu iku dhèwèké bakal ndadèkaké kurban lan pisungsung padha mandheg, lan marga saka sumebaring sakèhé panggething, dhèwèké bakal ndadèkaké iku dadi sepi lan rusak, nganti tekan pungkasaning samubarang, lan apa kang wis katetepaké bakal kabubaraké marang kang kasirnakaké. Daniel 9:26, 27.

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

Gabriel mratelakake marang Daniel manawa “sawisé” Sang “Mesias” “dipun tumpes,” “bangsa saka pangéran sing bakal rawuh bakal ngrusak kutha lan pasucèn.” Roma kafir ngrusak “kutha lan pasucèn” iku ana ing pengepungan sing lumaku pas telung taun setengah, wiwit taun 66 nganti 70 M. Gabriel nandhesake manawa “pungkasaning perang” bakal dumadi “kanthi banjir,” lan manawa perang iku bakal kalebu “karusakan-karusakan.” Perang sing katindakaké marang Yerusalem lan pasucèn iku yaiku pangidak-idakan sing katindakaké déning paganisme lan kapausan. Kakuwatan kafir sing bakal ngrusak Yerusalem ing wiwitan yaiku Babil, nanging kakuwatan kafir sing bakal ngrusak kutha iku sawisé Sang Mesias kasalib yaiku Roma kafir. Nanging perang marang pasucèn lan bala iku katindakaké déning loro kakuwatan sing ngrusak, lan kang kapindho saka loro kakuwatan sing ngrusak iku ana ing Kitab Suci yaiku kapausan.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

Kapausan iku minangka kakuwatan sing dipratélakaké minangka “pecut sing nglimputi,” yaiku kakuwatan ing ayat kaping patang puluh saka Daniel sewelas, sing “nglimputi lan nyabrang.” Pangidak-idakaning Yerusalem kang diwiwiti déning Babil, lan diterusaké déning bangsa wesi kang ngucap ukara-ukara peteng kaya kang dipratélakaké déning Musa ing Pangandharing Torèt, dipunturut déning kapausan. Nganti pungkasaning pangidak-idakan iku, “karusakan-karusakan” wis “kapesthèkaké.” Ing ayat kaping rong puluh pitu, Kristus netepaké prajanjian karo wong akèh sajroning sewiji minggu. Ing tengahing minggu iku, tata kurban kadonyan bakal mandheg, amarga Kristus miwiti paladosan Imam Agungipun ana ing pasucèn ing swarga. Amarga saka pambangkangé wong Yahudi sajroning mangsa pacoban kang wis dipunpegataké tumrap wong-wong mau, pasucèn lan kutha iku bakal dipundadosaké suwung manèh.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Ayat punika ngandika, “amargi panyebaraning kadurakan ingkang nistha, piyambakipun badhé ndadosaken dados sepi, ngantos dumugi kasampurnanipun, lan punapa ingkang sampun katetepaken punika badhé kasiramaken dhateng ingkang sepi.” Nalika bangsa Yahudi ing pungkasanipun sampun ngepaki tuwung wekdal pacobanipun ngantos kebak ing pinggiripun, kitha lan pasucèn badhé dados sepi ngantos wekasaning perang. Ing “kasampurnan”ing panindhesan ing taun 1798, sampun “katetepaken” bilih kapausan badhé nampi tatu ingkang mateni. Lajeng kitha lan pasucèn punika badhé dipunmulihaken lan dipunbangun malih, kados dene dipunlambangaken nalika bangsa Yahudi medal saking Babil kasatmata miturut tigang pranatan.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Nganti pungkasaning perang iku, Yerusalem bakal katindhes lan kaidak-idak déning kakuwasan kepausan. Perangan-wektu profètis kang mbentuk pérangan-pérangan wektu kang béda-béda ing sajroning rong éwu telung atus taun iku mung bisa dimangertèni kanthi bener nalika sesambungan antarané wahyu bab kaidak-idaké sajroning pitung puluh taun dimangertèni gegayutan karo wahyu bab pamulihaning pasamuwan suci lan umat. Nampik wahyu bab buyaring ipat-ipating Musa iku ateges nampik wahyu bab panglumpukane. Wahyu bab pitung puluh taun iku yaiku wahyu bab buyaring umat. Wahyu bab rong éwu telung atus taun iku yaiku wahyu bab panglumpukane. Wahyu bab pitung puluh taun iku yaiku wahyu “chazon” bab buyaring umat, lan wahyu bab rong éwu telung atus taun iku yaiku wahyu “mareh” bab panglumpukane.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Mulané, apa sing wis dipasangaké bebarengan déning Gusti Allah, aja nganti dipisahaké déning manungsa. Markus 10:9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

Kaloro wahyu iku wis digandhengaké bebarengan kanthi sifat kenabian, lan nolak salah siji tegesé nolak loro-loroné. Kasunyatan iki nandhani manawa sanadyan Adventisme ngakoni yèn padha njunjung ramalan rong éwu telung atus taun, satemené padha wis nampik tugu utama Adventisme, mesthi kaya nalika padha nampik “pitu kaping” ing taun 1863. Apa dudu wong-wong Yahudi padha ngakoni njaga angger-anggering Allah? Apa dudu Israel kuna padha ngakoni yèn lagi ngentèni Sang Mesias? Pangakon ora ana tegesé manawa ora njunjung Sabdaning Allah.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

Pungkasane para Millerit netepake tanggal 22 Oktober 1844 minangka pungkasaning mangsa rong éwu telung atus dina, nanging pangertené isih winates. Mung sawisé kuciwaning ageng kuwi pepadhang teka ngenani papan suci kaswargan lan katoné Sang Kristus ana ing Papan Mahasuci ing tanggal iku. Mung sawisé tanggal iku, wong-wong mau banjur weruh marang piwelinging malaékat katelu lan angger-anggeré Gusti Allah.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

Pangéran kagungan ancas nambah pepadhang profétis kang magepokan karo rong èwu telung atus taun, lan ing taun 1856, Panjenengané mbikak lawang tumrap pepadhang salajengipun, lan sajroning pitung taun sawisé iku Adventisme nutup lawang mau. Mung sawisé 11 September 2001, Pangéran nuntun para murid ramalan bali marang artikel-artikel Hiram Edson, lan pepadhang bab “pitung wektu,” sapisan manèh wiwit saya tambah.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

Amarga nampik ndeleng sesambungan antarane ramalan rong ewu telung atus taun lan ramalan rong ewu limang atus rong puluh taun, Adventisme banjur mangertèni tanggal 22 Oktober 1844 kanthi cara sing kerdil lan ora pepak.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Sawisé S. S. Snow netepaké kanthi mesthi tanggal panyaliban, tanggal 22 Oktober 1844 banjur kasumurupan.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.

> Mulane, ngertia lan pahamaa, manawa wiwit metu dhawuh supaya Yerusalem dibalèkaké lan dibangun manèh nganti rawuhipun Sang Mesias, Sang Pangeran, bakal ana pitung minggu lan sewidak loro minggu; dalan-dalané bakal dibangun manèh, lan témboké uga, sanajan ing mangsa kang kebak kasangsaran. Lan sawisé sewidak loro minggu iku, Sang Mesias bakal katumpes, nanging dudu kanggo awaké dhéwé; lan umat saka sang pangeran kang bakal teka bakal ngrusak kutha lan papan suci; lan wekasané bakal kadadéan kaya banjir, lan nganti tumeka pungkasaning perang, karusakan-karusakan wis katetepaké. Lan dhèwèké bakal netepaké prajanjian karo akèh wong sajroning sakminggu; lan ing satengahing minggu iku dhèwèké bakal njalari kurban lan pisungsung mandheg, lan amarga nyebaré piala kang nistha, dhèwèké bakal ndadèkaké iku dadi sepi, nganti tekan wekasaning samubarang; lan apa kang wis katetepaké bakal kaesokaké marang kang kasepen. Daniel 9:25–27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

Para penganut Miller ngenali tanggal panyaliban kanthi trep, banjur pungkasaning mangsa rong ewu telung atus taun punika dipesthèkaké. “Katumpesipun Sang Mesias” ing “satengahing minggu” nalika Kristus netepakaké “prajanjian” awit bangsa Yahudi sampun nyampurnakaké cawising wekdal pancobanipun nganti kebak ing pucuk, kados dene katuduhaké déning “sumebaring Kawirangan-kawirangan”, ugi sampun dipunmangertosi. Salib punika dados tenger sajarah ingkang wigati sanget tumrap pangènalaning pawartos Pameca Tengah Wengi.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

Sanadyan ing ayat-ayat kasebut ana pepadhang sing ngasilaké sawijining panampakan panguwaosing Allah kang mangkono kuwasa, para Millerit ora tau tekan marang pangerten bab ayat-ayat mau sing diwakili déning pepénginan Daniel kanggo mangertèni sesambungané antarané rong wahyu kasebut. Minggu kang sajroning iku Kristus netepaké prejanjian kapérang dadi rong pérangan, sing mengko diidentifikasi déning Sister White minangka nggambaraké paladosan pribadi Kristus sajroning telung taun setengah, banjur diterusaké déning paladosané kaya sing diwakili déning para murid. Wong-wong mau weruh yèn tenger sajarah salib dadi jangkar kanggo netepaké tanggal 22 Oktober 1844, nanging wong-wong mau ora weruh yèn iku uga makili pusat saka rong mangsa telung taun setengah sing padha, lan kanthi mangkono makili “pitu mangsa,” sing déning Allah lumantar Musa sinebut “pasulayan prejanjian-Nya.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Mulané Aku uga bakal lumaku nglawan kowé, lan bakal ngukum kowé kaping pitu amarga dosa-dosamu. Lan Aku bakal ndhatengaké pedhang marang kowé, kang bakal males prakaraning prejanjian-Ku; lan nalika kowé padha nglumpuk ana ing sajroning kutha-kuthamu, Aku bakal ngutus pageblug ana ing antaramu; lan kowé bakal dipasrahaké marang tanganing mungsuh. Imamat 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Nalika Kristus netepaké prajanjian karo wong akèh, prajanjian iku kang dadi prakara pasulayané karo wong-wong Yahudi sing ora manut. “Pasulayaning prajanjiané,” wiwit ing taun 723 SM, nalika wong Asyur nggawa kraton lor menyang panangkaran, lan banjur sajroning sèwu rong atus suwidak dina kenabian, paganisme ngidak-idak Israèl harfiah. Pangidak-idakan iku banjur disusul déning sèwu rong atus suwidak dina kenabian manèh, nalika kepausan ngidak-idak Israèl rohani.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Minggu profètis nalika Kristus netepaké prajanjian, minangka panggeneping wahyu rong èwu telung atus taun, uga makili wahyu rong èwu limang atus rong puluh taun. Kaum Millerit mangertèni cukup saka ramalan rong èwu telung atus taun saéngga bisa kanthi bener martakaké pesen Panguwuh Wengi Tetengah, nanging padha milih nampik sapérangan pepadhang sing tafsirané Gabrièl ing pasal sanga dimaksudaké kanggo kaandharaké.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

Gabriel sampun maringi pitedah dhateng Daniel supados kanthi leres misahaken (ing pangangen-angen) kalih wahyu punika, ingkang dipunlambangaken minangka “prekara” lan “wahyu,” lan minangka panggeneping pitutur punika Sister White mratelakaken dhateng kita bilih punika saestu dados bebanipun Daniel nalika piyambakipun ngupados mangertos gegayutan antawisipun pitung dasa minggu (lambang saking “pitung wekdal”), lan kalih ewu telung atus taun.

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

Panolakan Adventisme marang “pitu kaping,” ndadèkaké wong-wong mau mapan ing sawijining kaanan sing njalari padha ora bisa mangertèni yèn mangsa kapisan sajroning patang atus sangang puluh taun, kang dipotong saka rong èwu telung atus taun, nggambaraké pambrontakaning prejanjian kang diidentifikasi déning Musa minangka “pasulayaning prejanjiané”.

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

Wong-wong mau uga katutup pangertené saéngga ora bisa ngakoni yèn panyaliban ing tengahing minggu iku luwih saka mung netepaké tanggalé, awit prakara iku nandhani pusaté pasulayané Kristus piyambak karo pambangkangé Israèl marang getihing prejanjian. Wong-wong mau wuta marang kasunyatan yèn getih sing katumpahaké kanggo wong akèh ana ing kayu salib, kang lagi netepaké prejanjiané Panjenengané, iku uga lagi netepaké prejanjian sing kapratelakaké ing Lèwi selikur lima lan selikur nem.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

Israel kuna nampani marang awake dhewe sawijining prajanjian kang déning wong-wong mau ditegesi minangka pamedharinge, “yèn samubarang kabèh kang wus dipangandikakaké déning Pangéran, bakal kita tindakake,” tanpa sathithik uga nyumurupi yèn prajanjian kang katandhangaké déning Kristus nuntut supaya angger-anggeré ditulis ana ing sajroning ati. Pangertené kang farisi tumrap syarat-syarat prajanjian iku ngalang-alangi wong-wong mau supaya ora mangertèni lan nampani prajanjian kang sajati.

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

Israèl modern wis netepaké getihing salib ing tengahing minggu kanthi tembung-tembung kang nimbulaké wutening paningal kang padha tumrap Israèl modern, kaya kang tumiba marang Israèl kuna nalika padha nampik Sang Mesias lan ngumumaké yèn dhèwèké ora nduwèni ratu kejaba Kaisar.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

Israèl modhèren wuta marang kasunyatan yèn sajarah sing digarisaké Gabriel marang Dhanièl ora mung nyakup pangukuhaning prejanjian, nanging uga pamecaran sing ditibakaké marang wong-wong kang nampik prejanjian iku, awit ayat-ayat iku nandhani yèn Roma pagan (sang pangéran sing bakal teka) bakal ngrusak kutha lan papan suci, lan yèn nganti pungkasaning perang (kang ngidak-idak papan suci lan sakehing bala) “karusakan-karusakan,” ing wangun jamak, wis katetepaké.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

Ing sajarah nalika Kristus ngesokaké rahé kanggo netepaké prejanjian karo akèh wong, loro kakuwasan sing nggawé sepi, yaiku Roma kapir lan Roma kapausan, kanthi cetha dipaèstu. Rah sing katumpah ana ing kayu salib iku sing digawa déning Kristus menyang pasucèn swarga, lan dadi pralambang pakaryan Panjenengané kang kagambar ing wahyu “mareh” sajroning rong èwu telung atus taun. Sajarah iku kagandhèng karo sajarahing wahyu “chazon” sajroning rong èwu limang atus rong puluh taun, kaya kang kagambar déning loro kakuwasan sing nggawé sepi, kang bakal ngidak-idak pasucèn lan sakehing bala.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Kayektèn-kayektèn kang dipralambangaké ing pangimpèné Miller minangka permata-permata padhang sumunar kaya srengéngé, nanging durung pepak. Ing dina-dina pungkasan, nalika Pambengok Tengah Wengi kaulang manèh temenan miturut aksara demi aksara, permata-permata mau bakal diselehaké ing kothak anyar kang luwih gedhé déning “Wong Sikat Reget”, lan sawisé kuwi bakal sumunar ping sepuluh luwih padhang tinimbang wiwitané. Permata-permata iku banjur dadi ujian tumrap pekabaran Pambengok Tengah Wengi kang pungkasan. Permata-permata iku kanthi mligi wis kaènthèngaké déning saksi loro kang dipranubataké déning Habakkuk, minangka lèmpengan-lèmpengan. Nalika loro lèmpengan saka bagan para pelopor taun 1843 lan 1850 ditumpangaké siji ing sadhuwuré sijiné “garis ing sadhuwuré garis”, permata-permata Miller kanthi cetha kaènthèngaké, lan kanthi mangkono permata-permata iku makili pekabaran Pambengok Tengah Wengi kang pungkasan.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Sapérangan gedhé saka kayektèn-kayektèn ing loro bagan mau nglambangaké ramalan-ramalan sing wis kawujud sadurungé taun 1844, kayata pangidentifikasian kéwan-kéwan ing Daniel pitu lan wolu. Gambar ing Daniel loro katuduhaké ana ing kono. Polemik ngenani apa Roma utawa Antiochus Epiphanes sing netepaké wahyu iku uga ana ing kono. Kuciwa kang kapisan lan mangsa tundhané Habakkuk lan sepuluh prawan uga ana ing kono. Tekané malaékat katelu ana ing kono, mangkono uga papan suci swarga. “The daily” minangka pralambang paganisme uga ana ing kono. Lan mesthiné, telung Bilai Islam uga ana ing kono. Nalika digandhèngaké dadi siji, bagan-bagan iku makili sawijining ilustrasi bab “mundhaké kawruh” sing dumadi nalika Singa saka taler Yehuda mbikak segel sawijining kayektèn ramalan.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Nalika kita ngirid pameca kita ngenani wahyu Kali Ulai minangka pralambang kawruh nubuat kang kasirnakaké segelé ing mangsa wekasan taun 1798, kang saya tambah nganti mbentuk perhiasan-perhiasan ing pethi anyar kang luwih gedhé ing impèné William Miller, kita bakal nyawang manèh marang kayektèn-kayektèné Millerite kang durung pepak ing sajarahé. Sawetara ditinggal ana ing kaanan durung pepak amarga mangsa sajarah nalika para Millerite iku urip, lan liyane ditinggal durung pepak amarga pambangkangané wong-wong kang nampik supaya tetep lumaku manut pepadhang malaékat katelu kang saya maju.

We will continue these things in the next article.

Kita badhé nerusaké prakawis-prakawis punika ing artikel salajengipun.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> “Wong-wong sing wis kautus déning Allah nggawa sawijining pekabaran iku mung manungsa waé, nanging kaya apa sipat pekabaran kang digawa déning wong-wong mau? Apa kowé bakal wani mbléngèr saka, utawa ngremehaké, pepéling-pepéling mau, merga Allah ora rembugan dhisik karo kowé bab apa kang luwih dipilih? Allah nimbali wong-wong sing bakal matur, sing bakal nyuwara kanthi sora lan ora kendhat. Allah wis ngedegaké para utusané kanggo nindakaké pakaryané tumrap wektu iki. Sawatara wong wis nyingkur saka pekabaran kabenerané Kristus kanggo ngritik wong-wongé lan cacad-cacadé, amarga wong-wong mau ora ngaturaké pekabaran kayektèn kanthi kabèh kaendahan sih lan kaapikan tata-basa kaya kang dikarepake. Wong-wong mau nduwèni semangat kang kakehan, banget temenan, matur kanthi ketegasan kang kakehan; lan pekabaran sing mesthiné nggawa waras lan urip lan panglipur marang akèh jiwa kang sayah lan katindhes iku, satemah, nganti kabuwang sawatara; awit sakpadha-padhané wong-wong sing duwé pangaribawa nutup atiné dhéwé lan ngedegaké kersané dhéwé nglawan apa sing wis dingandikakaké Allah, mengkono uga wong-wong mau bakal ngupaya nyingkiraké sorot pepadhang saka wong-wong sing wis suwe ngarep-arep lan ndedonga kanggo pepadhang lan kanggo daya kang nguripaké. Kristus wis nyatet kabèh tembung kang atos, gumunggung, lan nyenyamah, sing diucapaké nglawan para abdiné, minangka diucapaké nglawan Panjenengané piyambak.”

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> “Pekabaran malaékat katelu ora bakal dimangertèni, pepadhang kang bakal madhangi bumi kanthi kamulyané bakal sinebut pepadhang palsu déning wong-wong kang nampik lumaku ana ing kamulyanipun kang saya maju. Pakaryan kang satemené bisa katindakaké bakal kari ora katindakaké déning para panampik kayektèn, marga saka ora pracayané. Kawula nyuwun kanthi temen marang panjenengan para kang nentang pepadhanging kayektèn, supaya minggir saka margané umat Allah. Sumangga pepadhang kang kautus saka swarga madhangi wong-wong mau kanthi sinar kang cetha lan tetep. Allah nuntut tanggel jawab saka panjenengan, kang marang panjenengan pepadhang iki wis tumeka, bab carané panjenengan migunakaké iku. Wong-wong kang ora gelem ngrungokaké bakal dipatrapi tanggel jawab; awit kayektèn wis digawa nganti bisa kaambah déning wong-wong mau, nanging wong-wong mau ngina kasempatan lan hak istiméwané. Pekabaran-pekabaran kang nggawa pratandha kawenangan ilahi wis kautus marang umat Allah; kamulyan, kaluhuran, kabeneran Kristus, kebak kabecikan lan kayektèn, wis kasajèkaké; kasampurnaning Kadewatan ana ing Gusti Yesus Kristus wis katuduhaké ana ing antarané kita kanthi endah lan éndahing sih, kanggo ngrebut manah kabèh wong kang atiné ora katutup déning prasangka. Kita sumurup bilih Allah wis makarya ana ing antarané kita. Kita wis weruh jiwa-jiwa mbalèn saka dosa marang kabeneran. Kita wis weruh pracaya kauripaké manèh ana ing manahé wong-wong kang remuk atiné. Apa kita arep kaya para lara kusta kang wis kasucekaké, kang banjur nerusaké lakuné, lan mung siji kang bali kanggo ngluhuraké Allah? Luwih becik, ayo kita nyritakaké kabecikanipun, lan memuji Allah kanthi manah, kanthi pena, lan kanthi swara.” Review and Herald, 27 Méi 1890.

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