Article

# The Book of Daniel - Number Ten

Kitab Daniel - Nomer Sepuluh

The Process

Proses

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Ing pasal kapisan kitab Daniel, Daniel kaboyong menyang panangkaran pitung puluh taun kang wis dinubuatake déning Yeremia, lan tetep ana ing kono nganti taun kapisané Koresy.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Lan Dhaniel tetep nganti taun kapisané Sang Prabu Koresh. Daniel 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Mangkono, Daniel gesang ngliwati sajarah kabèh sajroning pitung puluh taun panangkaran, nganti dhawuh kang marengake Israèl kuna bali kanggo mbangun manèh lan mulihaké Yérusalèm.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Ing taun kapisan pamaréntahané Kores, raja ing Persia, supaya pangandikané Pangéran lumantar tutuké Yérémia kalakon, Pangéran ngugah rohé Kores, raja ing Persia, nganti banjur dhawuh mratélakaké piwara ing sakèhé karajané lan uga nulisaké mangkéné: Esra 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Mulané Daniel iku dadi pralambang tumrap prosès panyobaane wong satus patang puluh papat ewu, kang kawiwitan tanggal 11 September 2001, lan terus lumaku nganti tekan “decree,” kang nandhani panggilan metu saka Babil.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Lan aku krungu swara liyané saka swarga, ngandika, Metua saka ing antarané dhèwèké, hé umat-Ku, supaya kowé aja mèlu nampani bagéan saka dosa-dosané, lan supaya kowé aja katiban pageblug-pageblugé. Awit dosa-dosané wus tekan nganti ing swarga, lan Gusti Allah wus éling marang piala-pialané. Wahyu 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Pitung puluh taun panangkaran iku minangka mangsa pangujian lan panyucèning wong satus patang puluh papat ewu. Ing tanggal 11 September 2001 bilai katelu saka Islam rawuh. Bab iki mung kaakoni déning wong-wong sing nampani kayektèn-kayektèn dhasar Adventisme. Bilai kapisan lan bilai kapindho kaloroné wis diidhèntifikasi kanthi bener minangka Islam déning para pionir. Ing bagan pionir taun 1843 lan 1850, kang disarujuki déning Ellen White, lan kang diidhèntifikasi minangka panggenapaning Habakuk pasal loro, Islam diidhèntifikasi minangka Trompet kaping lima lan kaping enem. Telung Trompet pungkasan iku Trompet Bilai.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Lan aku ndeleng, sarta krungu ana malaékat mabur ana ing tengahing langit, ngandika kanthi swara sora, Bilai, bilai, bilai tumrap para kang manggon ana ing bumi, awit saka swara-slomprèt liyane saka telu malaékat kang isih bakal muni! Wahyu 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Manawa ana telung Kalasangsaran Sangkakala, lan Sangkakala Kalasangsaran kapisan lan kapindho iku Islam, mula cukup prasaja kanggo mangertèni yèn Sangkakala Kalasangsaran katelu uga Islam. Salah siji unsur saka pralambang Islam minangka Sangkakala Kalasangsaran yaiku pepalangane, banjur sawisé kuwi nalika dilepas. Sister White negesi patang angin ing Wahyu pitu minangka “jaran ngamuk,” kang ngupaya “uwal saka pepalang” lan “nggawa pati lan karusakan” ing jejake.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaekat padha nyekeli angin papat, kang digambarake minangka jaran ngamuk sing ngupaya uwal lan mbrubul nyapu lumahing bumi kabèh, nggawa karusakan lan pati ing dalane.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Apa kita bakal turu ana ing pinggiré banget donya langgeng? Apa kita bakal lésus, adhem, lan mati? O, muga-muga ing pasamuwan-pasamuwan kita ana Roh lan napasé Allah kang diembusaké marang umaté, supaya padha ngadeg ing sikilé lan urip. Kita kudu nyumurupi yèn dalané iku ciut, lan gapurané sempit. Nanging nalika kita mlebu lumantar gapura kang sempit iku, jembaringé ora ana watasé.” Manuscript Releases, volume 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Papat malaékat sing nahan papat angin iku lagi nahan “jaran nesu” saka pameca Alkitab sing nimbulake pati lan karusakan. Ing Wahyu bab sanga, ing ngendi Trompet Bilai kapisan lan kapindho diandharake, ana sawijining ratu sing diidentifikasi. Panjenengané diidentifikasi ing Wahyu “sanga-sewelas”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Lan ana ratu sing nguwasani wong-wong mau, yaiku malaékat saka telenging jurang tanpa dhasar, kang jenenge ing basa Ibrani yaiku Abadon, nanging ing basa Yunani asmané Apolion, minangka kang nguwasani wong-wong mau. Wahyu 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Jeneng, lan mulane wataké, raja Islam iku yaiku Abaddon ing basa Ibrani lan Apollyon ing basa Yunani. Ing Prajanjian Lawas lan Prajanjian Anyar, kang diwakili déning basa Ibrani lan basa Yunani, watak Islam kapacak ana ing tegesé loro jeneng mau. Ing kaloro tembung iku, tegesé yaiku “pati lan karusakan.” Sister White ngandika manawa “jaran nesu” sing lagi dicegah déning papat malaékat nalika wong satus patang puluh papat éwu lagi dimeteraèkaké, ngupaya mbledhos uwal lan nggawa “pati lan karusakan” ing dalané.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Rujukan kapisan ing Kitab Suci marang Islam yaiku Ismael, bapak para wong sing njunjung agama Islam. Ing rujukan kapisan iku dheweke diidentifikasi minangka wong galak, lan tembung sing diterjemahaké dadi “galak” tegesé “kuldi alas Arab”. Rujukan profetik kapisan marang Islam yaiku sawijining simbol saka kulawarga jaran, lan jaran iku minangka cara para pelopor nggambaraké Islam saka Karubedan kapisan lan kapindho ing loro bagan suci. Papat angin ing Wahyu pasal pitu dicekel supaya aja nganti kabebasaké, utawa “ditahan”, nganti Gusti Allah masèhi umaté nganggo segel. Prosès panyegelan tumrap satus patang puluh papat éwu iku uga minangka prosès panggodhèn lan prosès panyucekan.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Kabèh pepindhan-pratélan kenabian iki kagambarake déning panangkarané Daniel sajroning pitung puluh taun, diwiwiti saka Yoyakim, lambang saka kaparingané kakuwatan marang pekabaran kang kapisan, nganti tekan “wewarah” kang nyeluk para priya lan para wanita metu saka Babil. Pangekangé banjur pambébasané Islam iku minangka sipat kenabian saka Islam minangka sawijining pralambang ing ramalan Kitab Suci.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Nalika mau kasebut minangka “papat angin”, mau dicekel supaya ora obah sajrone para abdi Allah dipasrahake meterai. Ing wiwitaning Bilai kapindho, ing ramalan wektu telung atus sangang puluh siji taun lan limalas dina sing kawujud tanggal 11 Agustus 1840, papat malaekat, sing nglambangake Islam ing Bilai kapindho, “diluwari.” Ing pungkasaning ramalan iku, mau “dikendhaleni”.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Mangkono pangandikané marang malaékat kaping nem sing nyekel slomprèt, “Luwarana papat malaékat sing kaiket ana ing bengawan gedhé Éfrat.” Lan papat malaékat mau banjur diluwaraké, yaiku sing wus dicawisaké kanggo sawatara jam, lan sedina, lan sasi, lan setaun, supaya matèni saprateloning manungsa. Wahyu 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

Ing tanggal 11 September 2001, pesen kapisan ing sajarahé satus patang puluh papat ewu diparingi kakuwatan, nalika Islam saka Bilai katelu “dilepas.” Nanging iku enggal “ditahan”. Sister White nerangaké sebabé prakara iki kelakon, nanging dhisik kita kudu éling yèn ancasé Islam ing rujukan Alkitabiah kang kapisan yaiku kanggo ndadèkaké para bangsa nesu, awit tangané Ismael bakal nglawan saben wong, lan tangané saben wong bakal nglawan Islam.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Malaékaté Pangéran banjur ngandika marang dheweke, Lah, kowé lagi ngandhut, lan bakal nglairaké anak lanang, sarta kowé kudu maringi aran Ismail; awit Pangéran wis miyarsakaké kasangsaranmu. Lan dhèwèké bakal dadi wong galak; tangane bakal nglawan saben wong, lan tangané saben wong bakal nglawan dhèwèké; lan dhèwèké bakal manggon ana ing ngarepé sakèhé para saduluré. Purwaning Dumadi 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Tujuan Islam ing ramalan Kitab Suci yaiku kanggo nyawijèkaké sakehing bangsa nglawan Islam, sadurungé Perserikatan Bangsa-Bangsa ngluncuraké bebenduné marang para pameganging dina Sabat. Ing tanggal 11 September 2001, saben wong sing mangertèni 9/11 minangka pratandha wiwitaning pengulangan runtutan prastawa Millerit wis dadi kaya “Daniel” nalika piyambakipun digawa menyang Babilon suwéné pitung puluh taun. Yoyakim nandhani wiwitaning proses panggodhogan mau, lan Islam saka Bilai katelu banjur diluncuraké, nanging sanalika ditahan, supaya Gusti Allah bisa nyaèli umaté.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Paningal iki kaparingaké ing taun 1847 nalika isih mung sathithik banget para sadulur Advent sing netepi dina Sabat, lan saka antarané wong-wong mau mung sathithik sing nganggep yèn panetepané kuwi cukup wigati kanggo narik garis pamisah antarané umaté Allah lan wong-wong kang ora pracaya. Saiki kayektèn saka paningal iku wiwit katon kaleksanané. ‘Wiwitané wektu kasangsaran’ kang kasebut ing kéné ora nuduhaké marang wektu nalika wewelak-wewelak wiwit katibakaké, nanging marang sawijining mangsa cekak sadurungé iku katibakaké, nalika Kristus ana ing papan suci. Ing wektu iku, nalika pakaryan kaslametan wis meh katutup, kasangsaran bakal wiwit nempuh bumi, lan para bangsa bakal nesu, nanging isih kaendhalèkaké supaya ora ngalang-alangi pakaryané malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa kasagaran saka ing ngarsané Pangéran, bakal rawuh, kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa ngadeg jejeg ing mangsa nalika pitu wewelak pungkasan bakal katibakaké.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Pitung puluh tauné Daniel diwiwiti ing tanggal 11 September 2001 nalika Islam diluwari lan ndadèkaké para bangsa nesu kanthi dumadakan lan tanpa disana-sana nyerang kéwan bumi ing Wahyu telulas. Sawisé iku Islam banjur dikendhalèni, supaya pakaryané malaékat katelu bisa dirampungaké. Pakaryané malaékat katelu iku panyegelan umat Allah, lan nalika pakaryan iku diwiwiti ing tanggal 11 September 2001, Udan Pungkasan wiwit “nyiprati”. Daniel pasal siji nggambaraké proses panggodhèn tumrap wong satus patang puluh papat èwu, diwiwiti ing tanggal 11 September 2001, lan terus lumaku nganti “swara” kapindho ing Wahyu wolulas nimbali wedhus-wedhusé Allah liyané metu saka Babil. Mulané, Daniel makili sawijining umat sing saiki ana ing panangkaran rohani, nganti tekan pungkasané banget saka proses panggodhèn iku. Rampungané mangsa panggodhèn ing Daniel pasal siji ditandhani minangka “pungkasaning dina-dina.”

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Nalika wis tekan pungkasaning dina-dina kang wus dipangandikakake déning ratu menawa dheweke kudu digawa mlebu, mula pangéraning sida-sida nggawa dheweke mlebu ana ing ngarsané Nebukadnésar. Lan ratu banjur ngandika karo dheweke; lan ana ing antarané kabèh mau ora tinemu siji waé kang padha karo Daniel, Hananya, Misaèl, lan Azarya; mulané wong-wong mau padha ngadeg ana ing ngarsané ratu. Lan ing sakehing prakara kawicaksanan lan pangreten, kang ditakokake ratu marang dheweke, ratu manggihaké menawa wong-wong mau ping sepuluh luwih becik katimbang kabèh para juru tenung lan para juru nujum kang ana ing sakehing karajané. Daniel 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Pangujian kaping telu, kang nggambarake sawijining ujian batu uji kenabian tumrap Daniel lan telu wong pinilih iku, yaiku nalika padha diadili dening Nebukadnezar, lan kabukten “sepuluh kaping luwih becik tinimbang sakehe para juru sihir lan para ahli nujum kang ana ing saindenging karajane.” Pangujian kaping telu iku dilambangake dening pangadilan, lan pangadilan iku dumadi ing “pungkasaning dina-dina.” Ing kitab Daniel, “pungkasaning dina-dina” iku papan ing ngendi Daniel jumeneng ing pandumane.

> “‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Akeh wong bakal kasucekake, lan diresiki dadi putih, sarta dicoba; nanging wong duraka bakal tumindak kanthi kadurakan: lan ora ana siji wae saka wong duraka kang bakal mangerti; nanging wong wicaksana bakal mangerti…. Rahayu wong kang ngenteni, lan tekan ing sewu telung atus telung puluh lima dina. Nanging sira (Daniel) lumakua ing dalanira nganti tekan wekasané: awit sira bakal ngaso, lan jumeneng ana ing pandumanira ing wekasaning dina-dina kuwi.’

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Wis tekan wektuné supaya Daniel ngadeg ana ing bagianné. Wis tekan wektuné supaya pepadhang kang kaparingaké marang dhèwèké sumunar menyang jagad kaya durung tau sadurungé. Manawa wong-wong kang tumrapé Pangéran wis nindakaké akèh banget bakal lumaku ana ing pepadhang iku, kawruh padha bab Kristus lan bab pameca-pameca kang gegayutan karo Panjenengané bakal saya akèh banget nalika padha nyedhaki pungkasaning sajarah bumi iki.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Suster White ngenali “pungkasaning dina-dina” gegayutan karo proses panyucèning ayat sepuluh ing Daniel pasal rolas. Panjenenganipun asring migunakaké ayat sepuluh, bebarengan karo “pungkasaning dina-dina” ing ayat telulas.

> “‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Akeh wong bakal kasucèkaké, lan diputihaké, lan dicoba; nanging wong duraka bakal tumindak kanthi duraka: lan ora ana siji waé saka wong duraka sing bakal mangerti; nanging wong wicaksana bakal mangerti…. Rahayu wong kang ngentèni, lan tekan ing sewu telung atus telung puluh lima dina. Nanging kowé (Daniel) lumakua ing dalanmu nganti wekasané teka: amarga kowé bakal ngaso, lan ngadeg ing pandumanmu ing wekasaning dina-dina.’”

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Dhaniel saiki lagi ngadeg ana ing pandumane, lan kita kudu maringi papan marang dheweke supaya ngandika marang umat. Pesen kita kudu lumaku maju kaya damar kang murub. ‘Ing wektu iku Mikhaèl bakal jumeneng, pangeran agung kang ngadeg kanggo anak-anak bangsamu: lan bakal ana mangsa kasusahan, kang durung tau ana wiwit ana bangsa tekan wektu iku uga: lan ing wektu iku bangsamu bakal kapitulungan, saben wong kang katemu katulis ana ing kitab. Lan akeh saka wong-wong kang turu ana ing lebuing bumi bakal tangi, ana kang tumuju marang urip langgeng, lan ana kang tumuju marang isin lan piala langgeng. Lan wong-wong kang wicaksana bakal sumorot kaya padhanging cakrawala; lan wong-wong kang nuntun akeh wong marang kabeneran bakal kaya lintang-lintang ing salawas-lawase lan ing selawas-lawase.’

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Tembung-tembung iki ngandharake pakaryan sing kudu kita tindakake ing dina-dina pungkasan iki. Kita durung tangi setengahé waé. Kita ora nduwèni kakuwatan sing wigati kanggo nindakake pakaryan sing mesthi kudu katindakake. Kita kudu lumebu ing urip, lumebu ing kasawijèn. Saiki, ing wektu iki uga, kita kudu ngadeg ing papané, ing ngendi pamratobat lan pangapunten dadi ciri kang paling cetha saka pakaryan kita. Aja nganti ana pasulayan. Wis kasep kanggo melu karo Iblis ing pakaryané mreteli paningal. Wis kasep kanggo maringi manungsa waé marang roh-roh panggodha lan piwulang-piwulangé dhemit.

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> “Aku diparingi dhawuh supaya ngandika yèn manakala Roh Suci maringi ilat lan pangucap, kita bakal nyumurupi sawijining pakaryan kang katindakake padha karo kang katindakake ing dina Pentakosta. Para wakil Kristus bakal nyambut-gawé kanthi wicaksana. Ora bakal kapanggih wong siji ana ing kéné lan wong liyané ana ing kana kang ngupaya ngrubuhaké lan numpes.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Sadurungé putusan iku kalairaké, sadurungé dina iku liwat kaya mrambut, sadurungé bebenduné Yehuwah sing murub tumiba marang kowé, sadurungé dina bebenduné Yehuwah tumiba marang kowé, golèkana Yehuwah, hé sakehing wong andhap asor ing bumi, kang wis nindakaké paukumané; golèkana kabeneran, golèkana andhap asor: bokmanawa kowé bakal kasingid ing dina bebenduné Yehuwah.’” Australian Union Conference Record, March 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Panyegelan tumrap wong satus patang puluh papat ewu, kang diwakili déning pitung puluh taun panangkarané Dhanièl ing Babil, digambaraké ana ing Dhanièl pasal rolas, ayat sepuluh. Ayat iku ngandhut tandha pangenal saka “bebener,” awit ayat iku nétélakaké telung undhakan kang dadi ciri khas tembung Ibrani “bebener.” Akeh wong bakal diresiki, diputhihaké, banjur diuji. Dhanièl lan telu wong pinilih iku diresiki déning rasa wedi marang Gusti Allah ing pasal siji, awit padha netepaké sajroning atiné supaya ora mangan panganan Babil. Banjur padha nedahaké pasuryan kang dadi luwih éndah lan luwih subur tinimbang pasuryané wong-wong kang mangan panganan Babil. Pasuryané iku yaiku kabenerané Kristus, yaiku sandhangan putih. Banjur padha diuji nalika mlebu ing pangadilané Nebukadnésar, ing pungkasaning dina-dina.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

Ing “pungkasaning dina-dina,” nalika Daniel ngadeg “ing pandumané”, “pangawruh bab Kristus lan panyaruwéhan-panyaruwéhan sing gegayutan karo Panjenengané bakal saya akèh banget” tumrap umat Allah. Nebukadnésar nyathet bilih ing “sakehing prakara kawicaksanan lan pangertosan,” Daniel lan telu para wong pinunjul mau “katemtokaké” “ping sepuluh luwih becik tinimbang kabèh para ahli sihir lan para juru lintang sing ana ing saindenging karajané.”

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Bab siji kitab Daniel nggambarake pengalaman wong satus patang puluh papat ewu, sing lumebu ing sawijining proses panggodhèn telung tataran. Nalika maringi katrangan bab proses iku, Sister White ngandika, “Tembung-tembung iki nampilake pakaryan sing kudu kita tindakake ing dina-dina pungkasan iki. Kita durung setengah tangi. Kita ora nduwèni kakuwatan sing wigati kanggo nindakake pakaryan sing kudu katindakaké. Kita kudu mlebu ing urip, mlebu ing manunggal. Saiki, ing wektu iki uga, kita kudu ngadeg ing kahanan kang mratobat lan pangapunten dadi ciri kang paling mencolok saka pakaryan kita. Ora kena ana padudon.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Prosès panggodhogan sing nuntun marang “pungkasaning dina-dina,” nuntun marang wunguné manèh saka wong loro seksi ing Wahyu pasal sewelas. Pakaryan sing kudu kita tindakaké saiki yaiku nampa pekabaran tanggal 11 September 2001 lan tangi, kaya sing dilambangaké déning balung-balung garing sing mati. “Kita kudu urip manèh, mlebu ing satunggaling sesambungan.” Nalika kita nglakoni iki, ciri-ciri kang paling mèncèlang saka pakaryan kita bakal dadi “pamratobat lan pangapura.” Ciri kang paling mèncèlang saka pakaryan kita dilambangaké déning Daniel ing pasal sanga, nalika dhèwèké ndedonga pandonga Imamat likur-enem, nyuwun pangapura tumrap dosa-dosané, lan dosa-dosané para leluhuré, nalika uga ngakoni yèn wiwit kuciwa sing nandhani wiwitané wektu nundha ing tanggal 18 Juli 2020, dhèwèké wis lumaku nalisir marang Gusti Allah. Dhèwèké uga kudu ngakoni yèn Gusti Allah wis lumaku nalisir marang dhèwèké sajroning mangsa sing padha iku. Daniel makili wong-wong sing wis ngliwati panangkaran “pitung puluh taun”, wiwit tanggal 18 Juli 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Pitung puluh taun iku minangka pralambang saka “pitung mangsa” ing Imamat rong puluh enem. Kitab Babad maringi kawruh marang kita manawa pitung puluh taun iku minangka wektu nalika tanah bakal “ngraosaken” sabat-sabaté, kang ora diparengaké kanggo dinikmati amarga pambrontakané Israèl kuna marang prejanjian ing Imamat rong puluh lima.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Kanggo netepake pangandikané Pangéran lumantar tutuké Yérémia, nganti tanah iku wus ngrasakaké dina-dina sabaté; amarga sajroning kabèh mangsané dadi sepi tanpa padunung, tanah iku tetep nglakoni sabat, kanggo netepake pitung puluh taun. 2 Babad 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Minangka pralambang sawijining “ara-ara samun” kenabian, “telung dina setengah” nalika loro seksi ing Wahyu pasal sewelas padha mati ana ing dalan sawisé 18 Juli 2020 iku minangka pralambang saka “pitung puluh taun”, lan uga minangka pralambang saka “pitung kaping”. Ing “pungkasaning dina-dina,” iku minangka pralambang pungkasaning dina-dina kenabian sing wis kasegel ana ing kitab Daniel.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

Ing taun 1798, kitab Daniel kabukak segelé, lan Daniel ngadeg ana ing pandumane, wus siyap nggenepi tujuwane.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Nalika Gusti Allah maringi sawijining manungsa pakaryan mirunggan kanggo ditindakaké, dhèwèké kudu ngadeg ana ing pérangan lan papané kaya déné Daniel, siyap mangsuli peparingé Gusti Allah, siyap netepi karsané Panjenengané.” Manuscript Releases, volume 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

Ing tanggal 22 Oktober 1844, minangka panggenaping Daniel pasal wolu, ayat patbelas, kitab Daniel sepisan manèh ngadeg ing pandumane. Taun 1798 lan 1844 iku minangka pungkasaning paukuman kawitan lan kapindho, mulane nandhani pungkasaning “pitu wektu.” “Pungkasaning dina-dina” ing kitab Daniel iku sawijining pralambang tumrap pungkasaning sawijining panangkaran sing dilambangaké déning “pitu wektu.” Ing Daniel pasal papat, Nebukadnésar urip kaya kéwan sajrone “pitu wektu” lumampah ngungkuli dhèwèké. Ing “pungkasaning dina-dina,” karajané lan akal budhiné dibalèkaké marang dhèwèké.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Lan ing pungkasaning dina-dina iku aku, Nebukadnezar, ngangkat mripatku marang swarga, lan pangertènku bali marang aku, lan aku mberkahi Kang Mahaluhur, lan aku memuji sarta ngurmati Panjenengane kang gesang ing salawas-lawase, kang pamaréntahanipun iku pamaréntahan langgeng, lan kratonipun tumurun saka turun-tumurun: Lan sakehing para pedununging bumi kaanggep ora ana apa-apane; lan Panjenengane nindakaké miturut karsanipun ana ing wadya bala swarga, lan ana ing antaraning para pedununging bumi: lan ora ana siji-sijia kang bisa ngalang-alangi asta-Nipun, utawa matur marang Panjenengane, “Punapa ingkang Paduka tindakaken?” Ing wektu kang padha, akal budhiku bali marang aku; lan marga saka kamulyaning kratonku, kaluhuran lan semarakku bali marang aku; lan para panasehatku lan para gustiku padha ngupaya aku; lan aku diteguhaké ana ing kratonku, lan kaluhuraning kamajengan kang linuwih katambahaké marang aku. Daniel 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Pungkasaning wektu panyegelan tumrap wong satus patang puluh papat ewu dipralambangaké minangka “pungkasaning dina-dina,” lan mulané iku nggambaraké panutup simbolis saka “pitung puluh taun” lan uga saka “pitung mangsa.” Ing wektu iku, “pamratobat lan pangapuran” bakal dadi pratandha-pratandha kang makili pakaryané wong-wong sing sadurungé padha mati ana ing dalan sing mlaku ngliwati lembah balung-balung garing kang mati.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Ciri kang katara saka pakaryan pamratobatipun golongan satus patang puluh sekawan èwu dipratandhakaké ing Yehezkiel pasal sanga minangka “ngeluh lan sesambat.” Nalika umatipun Allah ngakoni lan nyingkiraké dosa-dosa pribadinipun, nalika padha ngakoni bilih piyambakipun sampun mbalèni dosa-dosa ingkang sami kaliyan para leluhurinipun, nalika padha nyingkiraké gumunggungipun pamanggih lan ngakoni bilih piyambakipun sampun lumampah nalisir dhateng Allah, lan ugi bilih Panjenenganipun sampun lumampah nalisir dhateng piyambakipun wiwit wekdal panundhan punika rawuh ing tanggal 18 Juli 2020, mila ing wekdal punika piyambakipun badhé kabuktèn gadhah kakiyatan kenabian “ping sapuluh” langkung ageng tinimbang sadaya tiyang wicaksana sanès ingkang namung ngakoni piyambakipun mangkono ing karajan punika.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Proses pemateraian diwiwiti kanthi dibebasake, banjur ditahane, Islam. Proses iku mungkasi kaya dene wiwitane, nalika Islam sapisan maneh dibebasake. Iku dibebasake ing pungkasaning dina-dina wekdal pemateraian, kang tumrap Daniel yaiku dhawuhé Koresy kang nimbali manungsa metu saka Babilon. Ana ing kono, ing pungkasaning dina-dina panyucèn, ing pangadilané “dhawuh” angger-angger Minggu ing Amérika Sarékat, wong-wong setya bakal kabukten nduwèni kakuwatan kenabian “ping sepuluh luwih akèh”.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Panjenengan ndadèkaké rawuhipun Gusti kakehan adoh. Aku nyumurupi bilih udan pungkasan badhé rawuh [kanthi dumadakan kaya] panguwuh tengah wengi, lan kanthi kakuwatan ping sapuluh.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Kita badhé miwiti nimbang Daniel pasal kalih wonten ing artikel salajengipun.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Iki iku panguwuh ing tengah wengi, kang bakal maringi kakuwatan marang piwelinge malaékat kapindho. Para malaékat diutus saka swarga kanggo nggugah para wong suci kang wus kendho semangate lan nyawisake wong-wong mau tumrap pakaryan agung ing ngarepe. Wong-wong kang paling wasis lan paling pinunjul dudu kang kawitan nampa piweling iki. Para malaékat diutus marang wong-wong kang andhap-asor lan setya, lan ndhesek wong-wong mau supaya ngangkat panguwuh, ‘Lah, Pengantèn lanang rawuh; metua kowe kanggo nepungi Panjenengané!’ Wong-wong kang dipasrahi panguwuh iku enggal-cepat tumindak, lan kanthi kakuwatané Roh Suci nguningakake piweling iku, sarta nggugah para saduluré kang wus kendho semangate. Pakaryan iki ora ngadeg ana ing kawicaksanan lan piwulanging manungsa, nanging ana ing kakuwatané Gusti Allah, lan para wong suci Panjenengané kang krungu panguwuh iku ora bisa nahan. Wong-wong kang paling rohani nampa piweling iki luwih dhisik, lan wong-wong kang biyèn mimpin ing pakaryan iku dadi kang pungkasan nampa lan melu nggedhekake panguwuh, ‘Lah, Pengantèn lanang rawuh; metua kowe kanggo nepungi Panjenengané!’” Early Writings, 238.

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