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# The Book of Daniel - Number Forty-Five

Kitab Daniel - Nomer Patang Puluh Lima

The Symbolic Transformation: Unraveling the Mystery of the Daily in the Book of Daniel

Owah-owahan Simbolis: Ngudhari Pepindhaning Misteri “Saben Dina” ing Kitab Daniel

Author

Jeff Pippenger

Published

January 9, 2024

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The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.

“Kurban saben dina” ing kitab Daniel dipunmangertosi déning William Miller minangka pralambang Roma kapir utawi paganisme, nanging ing dinten-dinten pungkasan punika dados pralambang tumrap panampikaning kayektèn dhasaripun William Miller. Punika makili pungkasaning satunggaling pambrontakan ingkang kawiwitan ing taun 1863, kanthi panampikan tumrap pangertosan Miller bab “pitu kaping” Musa ing Imamat kalih dasa enem. Nalika Adventisme nampik panandhanan ingkang leres bilih “kurban saben dina” punika paganisme, piyambakipun ngowahi pralambangipun Iblis dados pralambanging Kristus. Yesaya nandhesaken bilih pakaryan punika minangka mbalikke sakèhing prakara. Panampikan tumrap “kurban saben dina” punika dipuntegakaken ing taun 1930-an (generasi katelu Adventisme), nanging punika sampun dados pasulayan wiwit taun 1901 (generasi kapindho Adventisme). Kados dene Israel kuna, panampikaning kayektèn ingkang saya majeng ndadosaken katampanipun satunggaling kalepatan ingkang ngemot unsur-unsur dosa ingkang boten saged kaparingaken pangapunten.

The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.

Dosa sing ora kena diapura tumrap wong-wong Yahudi kang seneng mbantah, digambarake nalika padha ngenali pakaryan-pakaryan kang wis ditindakake dening Kristus minangka pakaryané Iblis. Israèl kuna iku pralambang utama tumrap Israèl modern, lan Israèl modern nindakaké prekara iku piyambak, mung kanthi kabalikané. Padha njupuk pakaryan-pakaryané Iblis (paganisme), banjur ngatrebutaké pakaryan-pakaryan mau marang Kristus. Pambrontakan Israèl kuna nyakup uga pilihané marang Iblis minangka ratuné.

> When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.

> Mulané, nalika Pilatus krungu pangandika iku, dheweke banjur ngetokaké Gusti Yésus menyang njaba, lan lenggah ana ing kursi pangadilan ing sawijining papan kang aran Latar Watu, nanging ing basa Ibrani, Gabbatha. Déné wektu iku dina pepakéan Paskah, lan kira-kira jam kaping nem: banjur ngandika marang wong-wong Yahudi, Lah Rajamu! Nanging wong-wong mau padha bengok-bengok, Singkirna Panjenengané, singkirna Panjenengané, salibna Panjenengané. Pilatus ngandika marang wong-wong mau, Apa aku kudu nyalib Rajamu? Para imam kepala padha mangsuli, Kawula ora nduwèni ratu kejaba Kaisar. Mulané dheweke banjur masrahaké Panjenengané marang wong-wong mau supaya disalib. Wong-wong mau banjur ngasta Gusti Yésus, lan nuntun Panjenengané lunga. Yohanes 19:13–16.

Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.

Pilatus iku wakil saka Roma kapir, lan Sister White netepake manawa naga sing katundhung metu saka swarga ing Wahyu pasal rolas iku yaiku Iblis, nanging ing pangerten sekunder naga iku uga Roma kapir. Mula, naga iku dilambangake déning “kang saben dina.” Pungkasané pambrontakan Israèl kuna, nalika wong-wong mau kanthi umum mratélakaké, “Aku ora nduwèni ratu kajaba Kaisar,” iku nggambaraké pranyatan umumé yèn wong-wong mau iku para kawulané ratuné, lan ratuné iku Iblis. Pambrontakan marang Gusti Allah minangka Raja iku wiwit ing jamané Samuel nabi, nalika wong-wong mau nampik Gusti Allah minangka Rajané lan nuntut supaya diwènèhi raja manungsa supaya bisa padha karo bangsa-bangsa liyané.

> Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.

> Banjur sakehe para pinituwa Israèl padha nglumpuk bebarengan, lan sowan marang Samuel ing Rama, sarta padha kandha marang dheweke, “Lah, panjenengan sampun sepuh, lan para putra panjenengan boten lumampah manut ing margi panjenengan; mila samenika anggènana ratu kanggo ngadili kawula kados sakehe bangsa.” Nanging prakara iku ndadosaken Samuel boten rena, nalika padha ngandika, “Wènèhana kawula ratu kanggé ngadili kawula.” Lan Samuel ndedonga marang Sang Yéhuwah. Tumuli Sang Yéhuwah ngandika marang Samuel, “Rungokna swarané bangsa iku ing sakehing kang padha diucapaké marang kowé; awit dudu kowé kang padha tampik, nanging Aku kang padha tampik, supaya Aku aja dadi Raja tumrap wong-wong mau. Cocog karo sakehe pakaryan kang wis padha ditindakaké wiwit dina Aku ngirid wong-wong mau metu saka Mesir tekan dina iki, kang nganggo kuwi padha ninggal Aku lan ngabdi marang allah-allah liya, mangkono uga padha tumindak marang kowé.” 1 Samuel 8:4–8.

Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.

Israèl kuna ora naté nyumurupi yèn wong-wong mau wis nampik Gusti Allah, utawa yèn pepénginané nduwèni ratu kadonyan bakal terus maju nganti tumeka ing titik nalika wong-wong mau nyalib Sang Mesias lan milih Sétan dadi ratuné. Pambrontakané kaselembunghakaké saka paningalé déning gagasan-gagasan kabeneran dhéwé, yèn sanadyan wong-wong mau nampik Gusti Allah, wong-wong mau isih tetep umat pilihan, amarga, miturut panalarané, Gusti Allah isih ngreksa sawijining pelayanan kenabian kang suci, malah sawisé Samuel.

They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.

Wong-wong mau salah mangertèni pelayanan kenabian para nabi, awit padha pracaya yèn anané para nabi kagungané Gusti Allah mbuktèkaké yèn padha iku umat pilihané Gusti Allah. Wong-wong mau ora weruh yèn satemené padha adoh saka Gusti Allah lan para nabi iku ngupaya nuntun supaya padha bali marang Gusti Allah, amarga wong-wong mau napsiraké pakaryané para nabi minangka bukti pituduhé Gusti Allah. Iki kadadéan sanajan wong-wong mau tetep nindakaké panampikan marang kabèh pesen para nabi kang diutus marang wong-wong mau. Pangapusan pikiran kang padha uga nekani Adventisme ing taun 1863.

Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.

Adventisme nolak gerakan sing wis diklumpukaké lumantar paladosané William Miller, lan milih dadi gréja sing kadhaftar sacara sah ing taun sing padha nalika padha nampik pesen Musa ngenani “pitung wektu,” kaya sing dikandhakaké déning Élia (William Miller). Ing taun sing padha iku uga padha ngasilaké bagan kenabian palsu, sing wis ora bisa diwaca manèh, lan wis ora bisa “ngandika” manèh miturut Habakuk 2, ayat 3, awit mbutuhaké sawijining lembar panjelasan supaya bisa diterangaké. Bagan-bagan Habakuk bisa diwaca kaya anané, mula saka iku bisa “ngandika”.

Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.

Adventisme nampik nindakaké pepriksan dhiri apa waé tumrap pilihan sing wis padha tindakaké ing taun 1863, amarga sawise kabèh, wong-wong mau nduwèni nabi wadon ana ing tengah-tengahé, minangka bukti yèn wong-wong mau iku umat pepethan pungkasan sing diidentifikasi ing kitab Wahyu, kang nduwèni Roh Ramalan. Wong-wong mau nduduhaké roh lan watak sing padha karo Israèl kuna, lan pambrontakan sing diwiwiti kanthi panampikan marang permata pisanan sing ditemokaké déning Miller, ing pungkasané nuntun marang panampikan wong-wong mau uga marang identifikasi Miller bab permata “the daily”.

Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.

Israel modern nampik pangertené Miller bab “kang saben dinané,” sawijining pralambang saka Roma kapir, kang sabanjuré dadi pralambang saka Sétan, lan banjur ngaku yèn “kang saben dinané” iku pralambang saka Kristus. Kanthi tembung liya, Israel modern milih nampa sawijining pralambang satanis minangka pralambang saka Kristus. Kaya déné Israel kuna mratelakaké yèn wong-wong mau ora nduwèni ratu kajaba Kaisar, sawijining wakil saka Roma kapir, kang dadi pralambang saka Sétan.

In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.

Ing babagan panrapan profetik, pilihan mau nuntut supaya Israel modern kudu netepake maneh pasal pitu, wolu, lan sanga saka Daniel, yaiku pasal-pasal sing dipralambangaké déning Kali Ulai, lan sing dadi tambahing kawruh ing sajarah Millerite. Wong-wong mau bakal kapeksa ngowahi pasal-pasal iku, amarga pasal wolu kanthi langsung nyebut “the daily” kaping telu.

Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.

Kadipeksa déning sajarah nalika wahyu ing Kali Ulai kabikak segelé, para Millerit ora bisa ndeleng karajan-karajan kadonyan liyané sadurungé Kristus rawuh manèh lan ngadegaké Kratoné kang langgeng, kaya kang dilambangaké ing Daniel bab loro. Mulané, karajan kaping papat, yaiku Roma, padha dianggep minangka siji karajan kanthi rong aspèk. Rong aspèk iku kanthi langsung dilambangaké ing Daniel bab pitu lan wolu. Daniel nerangaké yèn wahyu kang ditampané ing bab wolu kudu dingertèni ana gandhèngané karo wahyu ing bab pitu.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.

> Ing taun katelu pamaréntahané Raja Belshazzar, ana wahyu katon marang aku, yaiku aku Daniel, sawisé wahyu kang kaparingaké marang aku ing wiwitan. Daniel 8:1.

The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.

Panglihatan “kang kaparingaké marang” Dhanièl “ing wiwitan,” iku yaiku panglihatan ing bab pitu.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Ing taun kapisan pamaréntahané Bélsyazar, ratu ing Babil, Dhanièl olèh impen lan paningalan ing pikirane nalika ana ing paturoné; banjur dhèwèké nyerat impen iku lan nyritakaké pokok-pokok prakara mau. Daniel 7:1.

The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.

Loro sesanti iku nggambarake loro aspek saka karajan-karajan ing ramalan Kitab Suci sing wiwitané wis digambarake ing Daniel pasal loro. Papat karajan, yaiku Babil, Mèdo-Pèrsia, Yunani, lan Roma, diulang manèh ing pasal pitu, lan banjur maneh ing pasal wolu, nanging kanthi mbedakake antarané unsur-unsur pulitik saka papat karajan mau lan unsur-unsur agamané. Ing Daniel pasal pitu, karajan-karajan iku dilambangaké déning kéwan galak, nanging ing pasal wolu karajan-karajan sing padha mau dipratélakaké déning kéwan-kéwan pangibadah ing pasucèn. Daniel kepéngin mangertèni sesanti ing pasal pitu, lan Gabriel rawuh marang dhèwèké kanggo nerangaké.

> 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. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.

> Aku, Daniel, banget sangsarané ing rohku ana ing tengahing badan, lan wahyu-wahyu ing sirahku gawé aku giris. Aku banjur nyedhaki salah siji saka wong-wong mau kang padha ngadeg ana ing kono, lan takon marang dhèwèké bab kayektèné kabèh iki. Mulané dhèwèké ngandika marang aku, lan maringi aku sumurup tegesing prakara-prakara mau. Kéwan-kéwan gedhé iki, kang cacahé papat, iku papat ratu, kang bakal njedhul saka bumi. Nanging para suci kagungané Kang Mahaluhur bakal nampani karajan, lan bakal ngasta karajan iku ing selawas-lawasé, iya ing salawas-lawasé tanpa wekasan. Daniel 7:15–18.

Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.

Dhanièl dipunparingi pawartos bilih patang kéwan punika nggambaraken patang karajan kadonyan ingkang badhé wonten ngantos Karajanipun Allah ingkang langgeng katetepaken, selaras kaliyan Dhanièl bab kalih. Badhe wonten patang karajan kadonyan ingkang ndhisiki rawuhipun Karajanipun Allah ingkang langgeng, kados ingkang kaasta déning watu ingkang kapethik saking ing gunung lan ngebaki saindenging bumi wonten ing bab kalih.

Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.

Ibu White ngrembakakaké pangerten Millerit bab papat karajan iku adoh ngluwihi pangerten Millerit, nalika piyambakipun ngrembag kéwan bumi ing Wahyu pasal telulas.

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.

> “Ing titik iki pralambang liyané diwedharaké. Pangandikané nabi: ‘Aku banjur ndeleng kewan liyané munggah saka ing bumi; lan dhèwèké duwé sungu loro kaya cempé.’ Ayat 11. Loro-loroné, yaiku panampilaning kewan iki lan cara munculé, nuduhaké yèn bangsa kang diwakili déning kewan iku béda karo bangsa-bangsa kang diwenehaké ana ing sangisoring pralambang-pralambang sadurungé. Karajan-karajan gedhé kang wis mrentah jagad iki diwenehaké marang nabi Daniel minangka kewan galak pemangsa, kang muncul nalika ‘papat angin ing langit padha nggegirisi segara gedhé.’ Daniel 7:2. Ing Wahyu pitulas sawijining malaékat nerangaké yèn banyu nglambangaké ‘bangsa-bangsa, wong akèh, para bangsa, lan basa-basa.’ Wahyu 17:15. Angin minangka pralambang pasulayan. Papat angin ing langit kang padha nggegirisi segara gedhé iku nggambaraké pemandangan-pemandangan nggegirisi bab panaklukan lan révolusi, kang lumantar iku karajan-karajan nggayuh kakuwasan.” The Great Controversy, 439.

The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.

Kéwan-kéwan galak iku minangka pralambang saka penaklukan-penaklukan sing katindakake nalika karajan-karajan iku munggah marang kakuwasan. Kéwan galak kanthi profetik nggambarake kakuwasan pulitik, ékonomi, lan militèr saka sawijining karajan. Karajan-karajan sing padha, sing dilambangaké ing Daniel bab loro lan pitu, uga dilambangaké ing bab wolung, nanging ana ing kono kabèh mau digandhèngaké karo unsur-unsur sing asalé saka papan suci Allah, lan kanthi mangkono padha makili unsur kaagaman saka karajan-karajan iku, amarga kabèh mau minangka sesatuan gréja lan Nagara.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.

> Ing taun katelu pamaréntahané Raja Belsyazar, ana sawijining wahyu kang kaparingaké marang aku, yaiku aku Dhanièl, sawisé wahyu kang kaparingaké marang aku mau ing wiwitan. Lan aku ndeleng ana ing sajroning wahyu; lan nalika aku ndeleng iku, aku ana ing Susan, ing kraton, kang ana ing tanah wewengkon Élam; lan aku ndeleng ana ing sajroning wahyu, lan aku ana ing sacedhaké kali Ulai. Banjur aku ngangkat mripatku, lan ndeleng, lah, ana wedhus gèmbèl lanang ngadeg ana ing ngarepé kali, kang duwé sungu loro; lan sungu loro iku dhuwur, nanging sing siji luwih dhuwur tinimbang sijiné, lan sing luwih dhuwur iku thukulé pungkasan. Aku weruh wedhus gèmbèl lanang iku nyundhul menyang kulon, menyang lor, lan menyang kidul; satemah ora ana kéwan siji waé kang bisa tahan ana ing ngarepé, lan uga ora ana kang bisa ngluwari saka tangané; nanging iya tumindak miturut karsané dhéwé, lan dadi gedhé. Nalika aku lagi mratélakaké iku ana ing sajroning panggalihku, lah, ana wedhus lanang teka saka kulon lumaku ing lumahinging bumi kabèh, lan sikilé ora nyandhak lemah; lan wedhus lanang iku duwé sungu kang cetha pinunjul ana ing antarané mripaté. Lan iya marani wedhus gèmbèl lanang kang duwé sungu loro, kang dakdeleng ngadeg ana ing ngarepé kali, lan mlayu nyedhaki dheweke kanthi bebendu kakuwatané. Lan aku weruh iya wis cedhak karo wedhus gèmbèl lanang iku, banjur kebak nesu banget marang dheweke, lan nyruduk wedhus gèmbèl lanang iku, sarta ngremuk sungu loro mau; lan ing wedhus gèmbèl lanang iku ora ana kakuwatan kanggo tahan ana ing ngarepé, nanging diuncalaké menyang lemah lan diinjak-injak; lan ora ana siji waé kang bisa ngluwari wedhus gèmbèl lanang iku saka tangané. Mulané wedhus lanang iku dadi gedhé banget; lan nalika iya wus rosa, sungu kang gedhé iku tugel; lan minangka gantiné thukul papat sungu kang pinunjul tumuju marang papat angin ing langit. Daniel 8:1–8.

Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.

Bab wolu diwiwiti kanthi Daniel negesake manawa nalika iku dhèwèké isih urip ing sajarah karajan kapisan saka wangsit Kitab Suci (Babil), nanging sesantiné ora netepake pralambang apa waé sing makili Babil, awit sesanti iku diwiwiti karo wedhus gèmbèl lanang sing makili karajan kadonyan kapindho, yaiku Medo-Pèrsia. Ora anané pralambang kanggo Babil iku disengaja, awit salah siji sipat utama Babil yaiku yèn iku makili sawijining karajan sing disingkiraké, banjur sawisé iku dibalèkaké manèh, kaya kang dipralambangaké déning “pitung mangsa” Nebukadnésar nalika urip kaya kéwan galak. Sajeroning “pitung mangsa” mau ana unsur Babil kasukman (kapapusan) kang dipralambangaké, awit kapapusan iku karajan sing dilalèkaké sajroning pitung puluh taun simbolis, sajroning wektu iku dhèwèké nandhang tatu pati. Kasunyatan yèn Daniel negesaké yèn dhèwèké nampani sesanti mau “ing taun katelu saka pamaréntahan raja Belsyazar,” nuduhaké Babil minangka karajan sing ndhisiki karajan kapindho, yaiku Medo-Pèrsia, nanging uga nekanaké Babil minangka karajan sing kasamaran, utawa kang dilalèkaké, yaiku karajan sing dilalèkaké sajroning jamaning sawijining raja.

The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.

Kéwan-kéwan ing bab wolu iku dudu kéwan galak pemangsa, nanging kéwan-kéwan sing dienggo minangka kurban sajroning palayanan pasucèn. Karajan kaping papat dilambangaké minangka “sungu cilik,” dudu minangka kéwan; nanging sungu iku kalebu péranganing pasucèné Allah, awit mesbèh-mesbèh ing pasucèné Allah nduwèni sungu minangka pérangan saka rancangané.

Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.

Ora mung papat karajan ing ramalan waé sing digambarake déning Daniel kanthi istilah-istilah papan suci, narasi ing pasal iku uga ngemot sawatara tembung sing asalé langsung saka tata pangibadah ing papan suci Allah. Narasi ing pasal iku dipacak nganggo tembung-tembung Ibrani sing dijupuk saka tata pangibadah papan suci, lan uga tumindak nyaosaké kurban sajroning tata pangibadah papan suci iku dibangun ana ing jero struktur pasal kasebut. Kasunyatan yèn Daniel kanthi sengaja nggandhèngaké pasal pitu lan wolu bebarengan, maringi kalodhangan marang wong-wong sing gelem ndeleng, yèn pasal pitu lagi nélakaké tata nagara karajan-karajan ing ramalan Kitab Suci lan pasal wolu lagi nélakaké tata pasamuwan karajan-karajan ing ramalan Kitab Suci.

Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.

Adventisme wis kapeksa nutupi kasunyatan iki nganggo dongeng-dongeng Iblis, amarga pangakon iki mbabar manawa permata-permata Miller pancen kaya mangkono miturut rancangané Allah. Panolaké marang pangertené Miller bab “kang saben dina,” katuduhaké minangka pratelan yèn “Allah ora nduwèni pangerten,” awit wong-wong mau ngaku yèn nalika Allah maringaké rerangka marang Miller (lumantar paladosan para malaékat suci), iku ora akurat.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Satemené mbalikké samubarang nganti kebalik bakal dianggep padha karo lempungé tukang periuk; awit apa pantes sawijining gawéan kandha bab Panjenengané kang gawé dhèwèké, “Panjenengané ora gawé aku”? Utawa apa pantes barang kang dibentuk kandha bab panjenengané kang mbentuk iku, “Dhèwèké ora nduwèni pangerten”? Yesaya 29:16.

The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.

Kerangka Miller iku struktur kenabian kang dipunmangertosi lan dipunginakaken déning piyambakipun, nanging wiwit taun 1863 salajengipun, Adventisme wangsul dhateng panganggéyan-panganggéyan teologis saking Protestantisme murtad lan Katulik, supados nutupi permata-permata saking impené Miller. Adventisme nampi kerangka palsu (prakawis ingkang dipunbingkai), supados nampik pakaryan punika, lan ugi Sang Panyipta saking pakaryan punika. Kanthi mekaten, piyambakipun padha ngaku bilih Sang Panyipta saking pakaryan punika boten gadhah pangertosan. Panampikan dhateng kerangka punika, ingkang biyèn makatên lan taksih makatên dumugi sapunika, minangka panampikan dhateng tambahing kawruh ingkang dipunbikak ing taun 1798. Tiyang-tiyang ingkang nampik tambahing kawruh punika ugi nampik pakaryan punika lan Sang Panyipta saking pakaryan punika, lan miturut istilahipun Daniel, piyambakipun punika “tiyang duraka”.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Akeh wong bakal kasucekake, lan diputihake, lan diuji; nanging wong duraka bakal tumindak duraka: lan ora ana siji wae saka wong duraka kang bakal mangerti; nanging wong wicaksana bakal mangerti. Daniel 12:10.

The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.

“Wong duraka bakal tumindak kanthi duraka,” mangkono mratélakaké anané penolakan marang bebener sing saya maju lan saya ngrembaka. Panolaké wong duraka marang kerangka iku minangka panolakan marang Allah, lan sabanjuré Allah nolak wong duraka marga saka panolakan sing padha diupayakaké kanggo ditindakaké lumantar sawijining kerangka palsu.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Umat-Ku numpes marga saka kuranging kawruh; amarga sira wis nampik kawruh, Ingsun uga bakal nampik sira, supaya sira ora dadi imam tumrap Ingsun; awit sira wis lali marang angger-anggering Allahmu, Ingsun uga bakal lali marang anak-anakmu. Hosea 4:6.

God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”

Umaté Allah, sing dadi “imam”-Né Allah wiwit taun 1844 nganti tekan 1863, katampik amarga kurangé “kawruh” sing wis ditambah lumantar palayanan William Miller. Wigati banget kanggo nggatekaké konteks ayat kaping nem ing Hosea, awit konteks iku nandhakaké sawijining pambrontakan sing saya mundhak marang kayektèn, sing dilambangaké minangka “kawruh.”

> Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.

> Padha rungokna pangandikané Pangeran, hé para turuné Israèl; awit Pangeran gadhah prekara lawan para wong kang manggon ana ing nagara iki, amarga ana ing nagara iki ora ana kayektèn, ora ana sih-rahmat, lan ora ana kawruh bab Gusti Allah. Ana sumpah palsu, goroh, matèni, nyolong, lan laku jina; kabèh padha nindakake kanthi tanpa kendhat, lan getih nyentuh getih. Mulane nagara iki bakal nangis, lan saben wong kang manggon ana ing kono bakal saya ringkih, bebarengan karo kéwan-kéwan ing ara-ara, lan manuk-manuk ing langit; iya iwak-iwak ing segara uga bakal sirna. Nanging aja ana wong kang pasulayan, utawa nyalahaké liyan; awit bangsamu iku kaya wong-wong kang padha pasulayan karo imam. Mulane kowé bakal tiba ing wayah awan, lan nabi uga bakal tiba bebarengan karo kowé ing wayah wengi, lan ibumu bakal Sunsirnakaké. Umat-Ku padha nemu karusakan marga kurang kawruh; awit kowé wis nampik kawruh, Aku uga bakal nampik kowé, supaya kowé aja dadi imam kanggo Aku; déné awit kowé wis lali marang angger-anggeré Gusti Allahmu, Aku uga bakal lali marang anak-anakmu. Kaya déné nalika padha saya akèh, mangkono uga padha nglakoni dosa marang Aku; mulane kamulyané bakal Daksulih dadi wirang. Padha mangan dosané umat-Ku, lan atiné dipasang marang pialané. Lan bakal kelakon: kaya umat, mangkono uga imam; Aku bakal ngukum wong-wong mau miturut lakuné, lan males marang wong-wong mau miturut panggawéné. Awit wong-wong mau bakal mangan, nanging ora wareg; bakal nglakoni laku jina, nanging ora bakal saya akèh; amarga padha wis mandheg nggatèkaké marang Pangeran.

> Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.

> Pekating laku jina lan anggur lan anggur anyar ngrampas ati. Umat-Ku njaluk pitutur marang reca-reca kayuné, lan tekené mratélakaké marang wong-wong mau; awit roh laku jina wis nyasaraké wong-wong mau, lan padha tumindak jina kanthi nyingkur saka ing ngarsané Allahé. Padha nyaosaké kurban ana ing pucuking gunung-gunung, lan ngobong dupa ana ing bukit-bukit, ing sangisoring wit ek lan wit poplar lan wit elm, amarga ayomané becik; mulané anak-anak wadonmu bakal tumindak jina, lan garwamu bakal laku laku-cabul. Aku ora bakal ngukum anak-anak wadonmu nalika padha tumindak jina, utawa garwamu nalika padha laku jina; awit wong-wong kuwi dhéwé padha misahaké awaké bebarengan karo para sundhal, lan padha nyaosaké kurban bebarengan karo para lanyap; mulané bangsa kang ora duwe pangerten bakal rubuh. Sanadyan kowé, hé Israèl, tumindak kaya wong wadon lanyap, nanging aja nganti Yéhuda kaluputan; lan aja padha teka menyang Gilgal, lan aja padha munggah menyang Bethaven, utawa sumpaha, “Demi Sang Yéhuwah kang gesang.” Awit Israèl mbrontak kaya sapi wedok kang mbrontak: saiki Yéhuwah bakal ngengon wong-wong mau kaya cempe ana ing papan kang jembar. Éfraim kagandhèng karo brahala: tinggalna dhèwèké. Omben-ombené wis kecut: padha tanpa kendhat tumindak jina: para penggedhéné kanthi wirang padha seneng marang tembung, “Wènèhana.” Angin wis mbuntel dhèwèké ana ing swiwiné, lan wong-wong mau bakal kawirangan marga saka kurban-kurbané. Hosea 4:1–19.

The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.

Pepélingé Hoséa yaiku manawa “Pangéran kagungan prekara tumrap para pedununging nagara, marga ora ana kayekten, lan sih-kadarman, utawa kawruh bab Gusti Allah ana ing nagara iku.” Adventisme iku umaté Gusti Allah ing jaman pungkasan. Ing dina nalika wong kang nggawa sikat rereget mlebu ing kamaré Miller, Adventisme, kalebu umat, para imam, lan para nabi “kang ora mangerténi iku bakal tiba,” awit padha bakal “kagandhèng marang brahala-brahala.” Brahalané iku ajaran-ajaran palsu gawéané dhéwé, kang dirajut ana ing sajroning sawijining rerangkèn palsu.

The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.

Pambrontakan sing kaawakaké déning panolakan tumrap tambahing kawruh iku minangka paningkatan pambrontakan sing lumaku saya maju, nganti tekan titik nalika mangsa cobané rampung kanthi pratélan manawa wong-wong mau wis kagandhèng karo piwulang-piwulang palsu sing kasapu metu saka kamaré Miller. Pambrontakané kaawakaké minangka tumindak laku jina sing katindakaké tanpa kendhat. Wiwit taun 1863 tumeka tekan panutuping mangsa cobané, wong-wong mau terus-menerus mbrontak nganti dipuntahaké metu saka tutuké Pangéran.

The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.

Pambrontakan awujud nolak kawruh iku diprayogakake lumantar tumindake wong-wong mau kang “tan kendhat” nglakoni jina, lan sanadyan dudu tembung Ibrani kang padha, tegesé padha karo tembung Ibrani “tamid” kang tegesé “terus-menerus”, lan iku dijarwakake dadi “saben dina” ing kitab Daniel.

We will continue our study of the four kingdoms of Bible prophecy in the next article.

Kita badhé nerusaké pasinaon kita bab papat karajan ing ramalan Kitab Suci ing artikel salajengipun.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Banjur aku weruh gegayutan karo ‘Daily,’ manawa tembung ‘sacrifice’ iku ditambahaké déning kawicaksanané manungsa, lan dudu kalebu ing teks; lan manawa Gusti maringaké pangerten kang bener ngenani iku marang wong-wong sing nglairaké panguwuhing jam pangadilan. Nalika paseduluran isih ana, sadurungé taun 1844, meh kabèh padha manunggal ana ing pangerten kang bener bab ‘Daily;’ nanging wiwit taun 1844, ana ing kasamaran, pandhangan-pandhangan liyané banjur ditampani, lan pepeteng sarta kasamaran banjur ndhèrèk.” Review and Herald, November 1, 1850.

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