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# The Book of Daniel - Number Fifty-Four

Kitab Daniel - Nombor Lima Puluh Empat

Unveiling the Last Days: Daniel’s Quest for Understanding

Penyingkapan Hari-Hari Terakhir: Pencarian Daniel akan Pengertian

Author

Jeff Pippenger

Published

January 18, 2024

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We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Kita mengakhiri sebuah artikel baru-baru ini dengan suatu petikan daripada Prophets and Kings, di mana Sister White mengenal pasti bahawa Daniel sedang berusaha untuk “memahami hubungan yang dikekalkan antara penawanan tujuh puluh tahun, sebagaimana dinubuatkan melalui Yeremia, dengan dua ribu tiga ratus tahun yang dalam penglihatan didengarnya pengunjung syurgawi itu menyatakan akan berlalu sebelum penyucian tempat kudus Allah.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

> “Melalui suatu penglihatan lain, terang lebih lanjut dicurahkan atas peristiwa-peristiwa masa depan; dan pada akhir penglihatan ini Daniel mendengar ‘seorang kudus berbicara, dan seorang kudus lain berkata kepada kudus tertentu yang berbicara itu, Sampai berapa lamakah penglihatan itu berlangsung?’ Daniel 8:13. Jawaban yang diberikan, ‘Sampai dua ribu tiga ratus petang dan pagi; kemudian tempat kudus itu akan dipulihkan dalam keadaan yang wajar’ (ayat 14), memenuhi dia dengan kebingungan. Dengan sungguh-sungguh ia mencari makna penglihatan itu. Ia tidak dapat memahami hubungan antara penawanan tujuh puluh tahun, sebagaimana dinubuatkan melalui Yeremia, dengan dua ribu tiga ratus tahun yang dalam penglihatan ia dengar dinyatakan oleh utusan surgawi akan berlalu sebelum penyucian tempat kudus Allah. Malaikat Gabriel memberinya suatu penafsiran sebagian; namun ketika nabi itu mendengar perkataan, ‘Penglihatan itu … akan berlaku untuk waktu yang lama,’ ia pun pingsan. ‘Aku, Daniel, pingsan,’ demikian ia mencatat pengalamannya, ‘dan sakit beberapa hari lamanya; kemudian aku bangun dan melakukan urusan raja; dan aku tercengang karena penglihatan itu, tetapi tidak ada yang memahaminya.’ Ayat 26, 27.” Prophets and Kings, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

AmaMillerite awakazange afinyelele ekuqondeni okuphelele komlayezo oyisisekelo abawumemezela. Kwathi lapho kufika isikhathi lapho iNgonyama yesizwe sakwaJuda ifuna ukunikeza ulwazi olwengeziwe mayelana “nezikhathi eziyisikhombisa,” bangena esipiliyoni saseLawodikeya, kwathi eminyakeni eyisikhombisa kamuva benqaba ngokuphelele ukukhanya “kwezikhathi eziyisikhombisa.” Abazange babubone ubudlelwane obuphelele beminyaka engamashumi ayisikhombisa neminyaka eyizinkulungwane ezimbili namakhulu amathathu, uDaniyeli ayekufunisisa ngenkuthalo ukuba akuqonde. UDaniyeli umele abantu bakaNkulunkulu bezinsuku zokugcina.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Naha kokonvaheh sabaat tonuhte, nopa kovenant itstoya wa in makamkaman Israel tenok in tanextilis de in tlali mosewiyaya sesen chikome xiwitl. Nopa kovenant kipixki nopa vuelta de chikome xiwitl monelwajtiwa chikome huelta. Noijki kipixki in makajkayotl wan in semankwilistli de altepetlaxkayotl wan esclavos ijkuak tlamiya nopa chikome ciclos de chikome xiwitl (cuarenta y nueve xiwitl) ipan nopa ilwitl tlen motoka jubileo. In judíos amo tlaneltokake ipan nejnopa principios de nopa kovenant, wan 2 Crónicas kijtojtok para nopa setenta xiwitl de cautiverio, tlen Jeremías in profeta okijto, kiteititi se achto rebelión de naui ciento wan noventa xiwitl. Ipan naui ciento wan noventa xiwitl, tla in makamkaman Israel kichijtoskia tlen nopa kovenant tlanawati kej ken motlalia ipan Levítico veinticinco, onkasquia se total de setenta de nejnopa xiwitl ipan tlen in tlali mosewiskia. Se xiwitl bíblico kipiya eyi ciento wan sesenta tonali, wan eyi ciento wan sesenta tonali momultiplicaroa por chikome (“siete veces”) wan kisa ome mil quinientos wan veinte tonali.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

ឆ្នាំ​ចិតសិប​នោះ ពាក់ព័ន្ធ​យ៉ាង​ដាច់ខាត​នឹង​ការ​ឲ្យ​ដី​សម្រាក ហើយ​ការ​ឲ្យ​ដី​សម្រាក​នោះ​ក៏​ពាក់ព័ន្ធ​យ៉ាង​ដាច់ខាត​នឹង «គ្រា​ប្រាំពីរ» ផងដែរ។ ដានីយ៉ែល​កំពុង​ស្វែងរក​ដើម្បី «យល់​អំពី​ទំនាក់ទំនង» រវាង «ការជាប់​ជា​ឈ្លើយ​អស់​រយៈ​ពេល​ចិតសិប​ឆ្នាំ» និង «ពីរ​ពាន់​បី​រយ​ឆ្នាំ» «មុន​ការ​សម្អាត​ទីបរិសុទ្ធ​របស់​ព្រះ»។ ដូច្នេះ គាត់​កំពុង​ស្វែងរក​ដើម្បី​យល់​អំពី​ទំនាក់ទំនង​រវាង​និមិត្ត «chazon» និង​និមិត្ត «mareh»។ មិន​អាច​យល់​ទំនាក់ទំនង​នោះ​បាន​ឡើយ បើ​មិន​ទទួលស្គាល់​ការ​ឲ្យ​ដី​សម្រាក​នៅ​ក្នុង លេវីវិន័យ ជំពូក​ម្ភៃ​ប្រាំ និង​ម្ភៃ​ប្រាំមួយ ជាមួយ​នឹង​ការ​ជាប់​ជា​ឈ្លើយ​អស់​រយៈ​ពេល​ចិតសិប​ឆ្នាំ​ដែល​យេរេមា​បាន​និយាយ​អំពី​នោះ។ ប្រសិនបើ​អ្នក​មិន​ជឿ​ថា «គ្រា​ប្រាំពីរ» តំណាង​ឲ្យ​រយៈ​ពេល​ព្យាករណ៍​ពីរ​ពាន់​ប្រាំ​រយ​ម្ភៃ​ឆ្នាំ​ទេ នោះ​អ្នក​ដក​ខ្លួន​អ្នក​ចេញ​ពី​ការ​ជា​ពួក​អ្នក​ដែល​ដានីយ៉ែល​តំណាង​ឲ្យ​នៅ​ថ្ងៃ​ចុង​ក្រោយ។ ពួក​មីឡឺរ៉ាយត៍​ជឿ​ថា «គ្រា​ប្រាំពីរ» គឺ​ជា​ព្យាករណ៍​អំពី​ពេលវេលា ប៉ុន្តែ​សាសនា​អាត់វេនទីសមិន​ជឿ​ដូច្នោះ​ទៀត​ឡើយ។

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Daniel, seperti semua nabi, melambangkan umat Allah pada akhir dunia, dan ulasan Sister White tentang kerinduannya untuk memahami hubungan antara tujuh puluh tahun (the “seven times”) dan dua ribu tiga ratus tahun, melambangkan kerinduan yang harus dimiliki oleh umat Allah pada akhir zaman. Sebagaimana telah dinyatakan dalam artikel-artikel sebelumnya, tidak ada kebenaran yang digambarkan pada bagan 1843 dan 1850 yang tidak didukung secara langsung (berulang kali) dalam tulisan-tulisan Sister White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

ပရောဖက်မိလ္လာ၏ ရတနာများသည် နောက်ဆုံးကာလ၏ အလယ်ညဉ့်ကြွေးကြော်သံ၌ ဆယ်ဆ ပိုမိုတောက်ပစွာ တောက်လျက် ရှိမည်ဖြစ်ပြီး၊ ထိုသို့ဖြစ်ခြင်းအားဖြင့် ထိုရတနာများသည် အက်ဒ်ဗင်တစ်ဝါဒ၏ ကညာများအတွက် နောက်ဆုံးစမ်းသပ်မှုကို ကိုယ်စားပြုကြသည်။ ထိုရတနာများသည် ဟဗက္ကုတ်၏ ကျောက်ပြားများပေါ်တွင် ကိုယ်စားပြုထားသော အခြေခံသမ္မာတရားများဖြစ်ကြပြီး၊ မိလ္လာ၏ အိပ်မက်တွင် သူ၏အခန်းအလယ်ရှိ စားပွဲတစ်လုံးပေါ် တင်ထားသော သေတ္တာအတွင်းရှိ ရတနာများလည်း ဖြစ်ကြသည်။ အခြေခံစမ်းသပ်မှုသည် နောက်ဆုံးစမ်းသပ်မှုဖြစ်သကဲ့သို့၊ ပရောဖက်ပြုချက်၏ ဝိညာဉ်တော်၏ အာဏာပိုင်မှုလည်း ထိုနည်းတူပင် ဖြစ်သည်။ မိလ္လာ၏ အိပ်မက်၌ ရတနာများအဖြစ် ပုံဆောင်ထားသော အခြေခံသမ္မာတရားများကို ငြင်းပယ်ခြင်းသည် ပရောဖက်ပြုချက်၏ ဝိညာဉ်တော်ကို တစ်ပြိုင်နက်တည်း ငြင်းပယ်ခြင်းဖြစ်သည်။

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

> “Penipuan Iblis yang paling akhir sekali ialah menjadikan kesaksian Roh Tuhan tidak berkesan sama sekali. ‘Bila tidak ada penglihatan, binasalah umat itu’ (Amsal 29:18). Iblis akan bekerja dengan licik, melalui pelbagai cara dan melalui pelbagai sarana, untuk menggoncangkan keyakinan umat sisa Tuhan terhadap kesaksian yang benar. Ia akan membawa masuk penglihatan-penglihatan palsu untuk menyesatkan, dan akan mencampuradukkan yang palsu dengan yang benar, sehingga orang menjadi muak dan menganggap segala sesuatu yang menyandang nama penglihatan sebagai suatu bentuk kefanatikan; tetapi jiwa-jiwa yang jujur, dengan membandingkan yang palsu dan yang benar, akan dimampukan untuk membezakan antara keduanya.” Selected Messages, jilid 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Kami kini sedang membahas pertambahan pengetahuan yang terjadi dalam sejarah kaum Millerit sejak 1798 hingga 1844, namun kami menegaskan bahawa walaupun kaum Millerit benar dalam penerapan nubuatan mereka, mereka dibatasi oleh sejarah tempat mereka dibangkitkan. Kita kini berada pada hari-hari terakhir, dan dalam generasi terakhir (yang keempat) Adventisme. Dalam jangka waktu ini, Adventisme telah begitu didoktrinkan dengan tradisi dan adat istiadat (permata palsu) sehingga ia tidak lagi mengetahui apakah kebenaran-kebenaran dasar itu. Ketidaktahuan akan kebenaran-kebenaran itu menghalangi Adventisme daripada memahami pentingnya kebenaran-kebenaran tersebut, dan menjadikan tidak bermakna perintah-perintah yang berulang untuk melindungi dan memelihara kebenaran-kebenaran itu.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Sebelum kita meneruskan lebih jauh ke dalam tafsiran Gabriel tentang penglihatan di Sungai Ulai, kita akan membahas beberapa perkara yang berkaitan dan berhubung dengan kebenaran-kebenaran asas serta kewibawaan Roh Nubuat. Ahli-ahli teologi moden berhujah bahawa petikan berikut menunjukkan bahawa nubuatan masa yang paling panjang dalam Alkitab ialah dua ribu tiga ratus tahun.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

> Pengalaman para murid yang memberitakan “injil Kerajaan” pada kedatangan Kristus yang pertama mempunyai padanannya dalam pengalaman mereka yang memaklumkan pekabaran tentang kedatangan-Nya yang kedua. Sebagaimana para murid pergi memberitakan, “Waktunya telah genap, Kerajaan Allah sudah dekat,” demikianlah Miller dan rekan-rekannya memaklumkan bahwa masa nubuatan yang paling panjang dan yang terakhir yang dinyatakan dalam Alkitab hampir berakhir, bahwa penghakiman sudah dekat, dan kerajaan kekal akan segera didatangkan. Pemberitaan para murid mengenai waktu didasarkan pada tujuh puluh minggu dalam Daniel 9. Pekabaran yang disampaikan oleh Miller dan rekan-rekannya memberitakan berakhirnya 2300 hari dalam Daniel 8:14, yang daripadanya tujuh puluh minggu merupakan suatu bagian. Pemberitaan masing-masing didasarkan pada penggenapan bagian yang berbeda dari masa nubuatan besar yang sama.

> “Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

> “Baka morutiwa ba pele, William Miller le badirimmogo le ene ba ne ba sa tlhaloganye ka botlalo bokao jwa molaetsa o ba neng ba o rwele. Diphoso tse di neng di setse di tiile mo kerekeng ka lobaka lo loleele di ne tsa ba thibela go fitlhelela tlhaloso e e siameng ya ntlha e e botlhokwa mo porofesing. Ke gone, le fa ba ne ba bolela molaetsa o Modimo o neng o ba neetse gore o neelwe lefatshe, le fa go ntse jalo, ka ntlha ya go se tlhaloganye sentle bokao jwa one, ba ne ba welwa ke go swabisiwa.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Petikan itu menyatakan bahawa, “Miller dan rakan-rakannya mengisytiharkan bahawa tempoh nubuatan yang paling panjang dan yang terakhir yang dinyatakan dalam Alkitab hampir berakhir,” dan para ahli teologi mendakwa bahawa tempoh nubuatan yang paling panjang dan yang terakhir itu ialah dua ribu tiga ratus tahun. Mereka selanjutnya mendakwa bahawa inilah yang dikenalpasti oleh Sister White dalam petikan itu, kerana, menurut dakwaan mereka, beliau secara langsung merujuk kepada tempoh dua ribu tiga ratus tahun. Mereka buta terhadap sebarang hubungan antara tujuh puluh tahun dan tempoh dua ribu tiga ratus tahun. Mereka buta terhadap terang yang sedang dicari Daniel untuk difahami.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen White adalah seorang Millerite, dan ia mengetahui pekabaran-pekabaran yang telah ditempatkan pada bagan pelopor 1843, dan pada bagan pelopor 1850 yang diterbitkan oleh F. D. Nichols. Bagan 1850, yang dihasilkan oleh Nichols, dipersiapkan di rumah Nichols tepat pada waktu James dan Ellen White tinggal bersama Nichols. Jangka waktu nubuatan yang terpanjang dalam Alkitab, yang dilambangkan pada kedua bagan itu, bukanlah dua ribu tiga ratus tahun, melainkan “tujuh masa” dari Imamat dua puluh enam.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Untuk mendakwa bahawa petikan terdahulu merupakan pengenalpastian yang diilhamkan bagi dua ribu tiga ratus tahun sebagai jangka masa nubuatan yang paling panjang dan yang terakhir adalah menjadikan tulisan Sister White bercanggah dengan dirinya sendiri. Jika beliau mempercayai apa yang didakwa oleh para ahli teologi tentang petikan ini, maka apakah ertinya apabila beliau menyokong carta-carta yang menegakkan “tujuh masa?”

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ndzi vonile leswaku chati ya 1843 a yi kongomisiwa hi voko ra Hosi, naswona a yi nga fanelanga ku cinca; leswaku tinhlayo a ti ri hilaha Yena a a swi rhandza hakona; leswaku voko ra Yena a ri ri ehenhla ka yona naswona ri fihlele xihoxo eka tin’wana ta tinhlayo, leswaku ku nga vi na un’we loyi a nga xi vonaka, ku kondza voko ra Yena ri susiwa.” Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Mereka yang ingin mempertahankan tradisi dan dongeng mereka mungkin berpendapat bahwa pada bagan 1843, Tuhan menaruh tangan-Nya di atas kekeliruan mengenai “tujuh masa,” sampai Ia menarik tangan-Nya pada suatu waktu kemudian. Masalah dengan anggapan itu ialah bahwa Sister White telah menunjukkan kapan Tuhan menarik tangan-Nya dari angka-angka itu; tangan-Nya telah ditarik sebelum 22 Oktober 1844, tepat sesudah kekecewaan yang pertama. Dalam kesaksiannya mengenai peristiwa itu, ia menunjukkan kesalahan yang telah diperbaiki itu, dan jelaslah bahwa kesalahan tersebut bukanlah “tujuh masa.”

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Ba ba neng ba botega, ba swabilego, bao ba bego ba sa kgone go kwešiša gore ke ka baka la’ng Morena wa bona a sa ka a tla, ga se ba tlogelwa leswiswing. Gape ba ile ba hlahlwa go ya Dibibeleng tša bona gore ba nyakišiše dinako tša boporofeta. Seatla sa Morena sa tlošwa dipalong, gomme phošo ya hlaloswa. Ba ile ba bona gore dinako tša boporofeta di fihla go 1844, le gore bohlatse bjoo bjona bjoo ba bo bego ba bo tšweleditše go bontšha gore dinako tša boporofeta di fedile ka 1843, bo ile bja netefatša gore di be di tla fela ka 1844.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Bila tangan Tuhan “disingkirkan daripada angka-angka itu, dan kesilapan itu dijelaskan,” maka mereka pun mengakui “bahawa bukti yang sama yang telah mereka kemukakan untuk menunjukkan bahawa tempoh-tempoh nubuatan berakhir pada tahun 1843, membuktikan bahawa tempoh-tempoh itu sebenarnya akan berakhir pada tahun 1844.” Tempoh-tempoh nubuatan yang mula-mula dianggap berakhir pada tahun 1843 dilambangkan pada carta 1843, iaitu carta yang digunakan oleh setiap seorang daripada tiga ratus pengkhotbah Millerite. Tempoh-tempoh nubuatan yang dilambangkan pada carta itu yang berakhir pada tahun 1843 ialah dua ribu tiga ratus tahun dalam Daniel fasal lapan, ayat empat belas, dua ribu lima ratus dua puluh tahun dalam Imamat dua puluh enam, dan seribu tiga ratus tiga puluh lima tahun dalam Daniel dua belas. Selepas kekecewaan yang pertama, Tuhan menyingkirkan tangan-Nya daripada kesilapan itu, dan kemudian golongan Millerite mengakui bahawa bukti yang sama yang mengenal pasti berakhirnya tempoh-tempoh nubuatan pada tahun 1843, sebenarnya membuktikan bahawa tempoh-tempoh itu berakhir pada tahun 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

Carta 1850 du∙aniako, aro 1851 bilni January ja∙mano ong∙katna a∙songjaha. Ellen White an∙chingko serikaha je, ia carta Habakkuk-ni aganani-ko chu∙sokatgipa ong∙aha, jedakgipa 1843-ni carta bidingo-ba ua serikaha. Ua carta-ara Leviticus rang∙chi do∙gni “snigipa salrang” ine minggipa, paling dal∙begipa katchinike aganani sal somoirang-ko mesokgipa ong∙aha.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Nahitatra aho fa Andriamanitra no tao amin’ny famoahana ny tabilao nataon’i Rahalahy Nichols. Nahita aho fa misy faminaniana momba ity tabilao ity ao amin’ny Baiboly, ary raha ity tabilao ity no voatendry ho an’ny vahoakan’Andriamanitra, raha ampy ho an’ny iray izy, dia ampy ho an’ny hafa koa; ary raha nisy iray nila tabilao vaovao hosodokoina amin’ny ambaratonga lehibe kokoa, dia ilain’ny rehetra tahaka izany ihany koa.” Manuscript Releases, volume 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Menegaskan bahwa rujukan Sister White kepada fakta bahwa kaum Milleris “mengabarkan bahwa masa nubuatan yang paling panjang dan yang terakhir yang dinyatakan dalam Alkitab hampir berakhir,” adalah tepat, karena memang demikianlah adanya. Menegaskan bahwa “masa nubuatan” yang “paling panjang” itu adalah dua ribu tiga ratus tahun berarti membalikkan kesaksian Sister White melawan dirinya sendiri, dan melawan catatan sejarah. Mempercayai dongeng itu berarti mempercayai suatu dusta, dan pada hari-hari terakhir mereka yang memilih untuk mempercayai dusta, berbuat demikian karena mereka tidak mengasihi kebenaran.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Yesu ga sibo dakokariminna choljechi re∙bagimin ong∙a gita an∙tangko maikaioba Isolni anesthesiako man∙atna aiao inmangipa dakgiminko dakjaha, jedakode chisolo dukko chagrongna man∙gen. Yesu Isolni dukchi duk man∙aha, Uni pilak ong∙atgiminrangni saksaoba chakchakna man∙gijagipa dukna bate chel∙chapgipa. Indioba mande jatko Uni bimungni cholonchi ong∙ataha, aro aganprakani indine mesokaha je, mande jati Uni ama maikai chena man∙aha, uamangba maikai chena nanggen. Kristo chisolo dukko chakchakna man∙atgipa ine, Uo donggipa saoba cholon ong∙a, jean mande jatiba donggipa ong∙a.

> Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

> Re mo Jesu, moitlhamedi le mofeleletsi wa tumelo ya rona; yo ka ntlha ya boitumelo jo bo neng bo beilwe fa pele ga gagwe a itshokela sefapaano, a nyatsa ditlhong, mme o dutse fa seatleng se segolo sa moja wa Modimo. Baebele 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Yesu alistahimili mateso ya msalaba, kwa sababu alikuwa amewekewa lengo mbele yake, nasi tumeumbwa kwa mfano wake, na kwa hivyo, sisi ni viumbe vinavyochochewa na malengo. Hiyo ni sehemu ya jinsi tulivyoumbwa. Ikiwa tumeongozwa kuamini kwamba si jambo la maana kuelewa misingi ya Uadventista, hatutakuwa na msukumo wa kufanya jambo hilo hasa. Msukumo pekee wa kiungu unaoweza kuamshwa na Roho Mtakatifu ili kuushinda ule hali ya Laodikia ni kuipenda kweli. Upendo wa kweli utajaribiwa kwa kuwepo kwa desturi na mapokeo mepesi yaliyokusudiwa kutuliza masikio yetu yawashayo. Ikiwa, katika faraja yetu ya Kilaodikia, hatuna shauku ya kuielewa kweli kwa ajili yetu wenyewe, tutapotea. Hapa ndipo Uadventista uliposimama leo.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Daniel ke mohlala wa batho ba Modimo ba matsatsing a bofelo bao, ka lentswe la boporofeta, ba batlang ho utlwisisa kamano e teng pakeng tsa botlamuwa ba dilemo tse mashome a supileng le boporofeta ba dilemo tse dikete tse pedi le makgolo a mararo. Ho supa boporofeta ba dilemo tse dikete tse pedi le makgolo a mararo e le nako ya boporofeta e telele ka ho fetisisa le ya ho qetela ke ho hana dinnete tsa motheo tsa Adventism, mme ka nako e tshwanang ke ho hana matla a Moya wa Boporofeta. Ho bolela hore ha ba-Millerite ba ne ba hlahisa nako ya boporofeta e telele ka ho fetisisa le ya ho qetela, e ne e le ya dilemo tse dikete tse pedi le makgolo a mararo, ke ho hana rekoto ya histori.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Ga re na sepe se re ka se boifang ka ga isagwe, fa e se fela fa re ka lebala tsela e Morena a re eteletseng ka yone, le thuto ya Gagwe mo hisitoring ya rona ya nako e e fetileng.” Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Gabriel datang untuk memberi Daniel pemahaman tentang kedua-dua penglihatan “mareh” dan “chazon”, dan dia mengarahkan Daniel supaya membezakan secara mental antara kedua-dua penglihatan itu, walaupun jelas bahawa kedua-duanya mempunyai hubungan nubuatan. Penglihatan itu mencakupi kerajaan-kerajaan dalam nubuatan Alkitab dalam pasal tujuh dan lapan, yang merupakan pengulangan dan perluasan kerajaan-kerajaan yang sama dalam pasal dua. Maklumat itu termasuk dialog syurgawi yang menggambarkan satu penglihatan sebagai tindakan menginjak-injak tempat kudus Tuhan dan umat-Nya, dan penglihatan yang satu lagi tentang pekerjaan memulihkan umat dan tempat kudus itu.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Sewaktu Gabriel mengemukakan pentafsiran itu, yang akhirnya menjadi inti mesej yang diisytiharkan oleh golongan Millerite, terdapat suatu hubungan antara kedua-dua penglihatan itu, yang perlu diperhatikan oleh mereka yang melaksanakan perintah untuk membuat pemisahan mental terhadap pentafsiran tersebut. Salah satu daripada perbezaan itu dinyatakan melalui dua perkataan yang kedua-duanya diterjemahkan sebagai “ditentukan.”

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 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 9:24–27.

> Minggu tujuh puluh telah ditetapkan atas bangsamu dan atas kotamu yang kudus, untuk mengakhiri pelanggaran, dan menghapuskan dosa-dosa, dan mengadakan pendamaian bagi kesalahan, dan mendatangkan kebenaran yang kekal, dan memeteraikan penglihatan dan nubuat, dan mengurapi Yang Mahakudus. Sebab itu, ketahuilah dan pahamilah, bahwa dari saat keluarnya perintah untuk memulihkan dan membangun kembali Yerusalem sampai kepada Mesias, Sang Raja, akan ada tujuh minggu dan enam puluh dua minggu; jalan-jalan akan dibangun kembali, dan tembok, bahkan pada masa-masa yang sukar. Dan sesudah enam puluh dua minggu Mesias akan disingkirkan, tetapi bukan bagi diri-Nya sendiri; dan rakyat dari raja yang akan datang itu akan membinasakan kota dan tempat kudus itu; dan akhirnya akan datang seperti air bah, dan sampai pada akhir peperangan kebinasaan-kebinasaan telah ditetapkan. Dan ia akan meneguhkan perjanjian dengan banyak orang selama satu minggu; dan pada pertengahan minggu itu ia akan menghentikan korban sembelihan dan korban sajian, dan oleh karena penyebaran kekejian-kekejian ia akan menjadikannya sunyi sepi, sampai pada penggenapan, dan apa yang telah ditetapkan itu akan dicurahkan ke atas yang sunyi sepi. Daniel 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Masabata pitong pung linggo (apat na raan at siyamnapung taon) ay itinakda ukol sa bayan at sa banal na lungsod. Ang salitang isinaling “itinakda” ay nangangahulugang “pinutol,” at tinutukoy ng salita ang isang takdang panahon o palugit para sa mga Judio at sa Jerusalem. Kinakatawan din nito ang panahon ng paghihimagsik na nagbunga ng pagkawasak ng Jerusalem at ng pagkabihag sa loob ng pitumpung taon. Ang apat na raan at siyamnapung taon ay saka “itinakda,” na nagsimula sa ikatlong utos. Ang unang apat na raan at siyamnapung taon ng paghihimagsik ang nagbunga ng tatlong pagsalakay ni Nebuchadnezzar, ng ganap na pagkawasak ng Jerusalem, at ng pagkakawatak at pagkabihag sa loob ng pitumpung taon ng literal na Israel sa literal na Babilonia.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Kgoro ya ntlha e ne ya tshwaya bokhutlo jwa kgolegelo le tshimologo ya tiro ya go aga Jerusalema sesha. Kgoro ya boraro e ne ya tshwaya tshimologo ya dingwaga di le dikete pedi le makgolo a mararo. Go goroga ga moengele wa ntlha go ne ga tshwaya bokhutlo jwa kgolegelo ya Iseraele wa semowa mo Babelona wa semowa ka dingwaga di le sekete, makgolo a mabedi le masome a marataro, mme ga tshwaya tshimologo ya lobaka lwa dingwaga di le masome a manê le thataro, fa Keresete a ne a dirisa ba-Millerite go tswa mo kgolegelong le go aga tempele ya semowa.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Lefoko leo le ranolelwago gabedi bjalo ka “laetšwe” ditemaneng tša masomepedi-tshela le masomepedi-supa ke “charats,” gomme le ra “go gobatša” le “taelo”. Go ile gwa “laelwa” ka tsela ya boporofeta gore bopapa bo tla amogela “kgobalo” ye e bolayago, mafelelong a pefelo ya pele. Ke lona lefoko leo Daniele a le dirišago kgaolong ya lesometee, temaneng ya masomepedi-tharo-tshela.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> “Dan raja itu akan bertindak menurut kehendaknya sendiri; dan ia akan meninggikan dirinya serta membesarkan dirinya melebihi setiap allah, dan akan mengucapkan perkara-perkara yang ajaib terhadap Allah segala allah, dan akan berhasil sampai murka itu genap terlaksana; sebab apa yang telah ditetapkan itu akan terjadi.” Daniel 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Dalam ayat tiga puluh enam, “raja” itu ialah kepausan. Kepausan itu akan berhasil sampai tahun 1798, ketika ia menerima luka yang mematikan. Kemudian “kemurkaan” yang pertama itu akan “diselesaikan,” karena “kemurkaan” itu telah “ditentukan” (ditetapkan) untuk “terjadi.” Pada akhir kemurkaan pertama terhadap kerajaan utara Israel, yang bermula pada tahun 723 SM dan berakhir pada tahun 1798, kepausan menerima “luka yang mematikan.” Perkataan “ditentukan” berarti “luka.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Ndzi vona yin’wana ya tinhloko ta yena yi ri onge yi vavisekile ku ya ekufeni; kutani mbanga ya yena leyi dlayaka yi horisiwile: kutani misava hinkwayo yi hlamala yi landzela xivandzana. Nhlavutelo 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Rangka kerja nubuatan kaum Millerit didasarkan pada dua kuasa pembinasa, yaitu paganisme yang diikuti oleh kepausan. Mereka memahami bahwa kedua kuasa itu akan menginjak-injak tempat kudus dan bala tentara sebagaimana dilambangkan dalam penglihatan “chazon” pada Daniel pasal delapan, ayat tiga belas.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Kemudian aku mendengar seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu yang berbicara itu, “Sampai berapa lama penglihatan tentang korban sehari-hari, dan pelanggaran yang mendatangkan kebinasaan itu, sehingga baik tempat kudus maupun tentara itu diserahkan untuk diinjak-injak?” Daniel 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Matla a go senyang la bopapa le ne le tshwanetse go gatakela fase selegelo le lesomo ka dingwaga di le sekete le makgolo a mabedi le masome a marataro.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Tetapi pelataran yang di luar Bait Suci itu biarkanlah, dan janganlah engkau mengukurnya; sebab itu telah diberikan kepada bangsa-bangsa lain: dan kota suci itu akan mereka injak-injak empat puluh dua bulan lamanya. Dan Aku akan memberi kuasa kepada kedua saksi-Ku, dan mereka akan bernubuat seribu dua ratus enam puluh hari lamanya, berpakaian kain kabung. Wahyu 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

Pada akhir kemurkaan yang pertama pada tahun 1798, nubuat telah menetapkan untuk “melukai” kepausan. Dalam Daniel pasal sembilan, penetapan itu dinyatakan dalam dua ayat terakhir, dan kata yang dua kali diterjemahkan sebagai “ditetapkan” dalam ayat-ayat itu berhubungan dengan penglihatan “chazon”, sedangkan kata yang diterjemahkan sebagai “ditetapkan” dalam ayat dua puluh empat adalah kata Ibrani yang berbeda dan berhubungan dengan penglihatan “mareh”. Daniel, yang mewakili umat Allah pada akhir zaman, sedang berusaha memahami hubungan antara kedua penglihatan itu, yang oleh Gabriel telah diperintahkannya kepadanya untuk dipisahkan secara mental.

We will continue this subject in the next article.

Бид энэ сэдвийг дараагийн өгүүлэлд үргэлжлүүлэн авч үзнэ.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Modimo ga a re nee molaetsa o mošwa. Re tshwanetse go bolela molaetsa o ka 1843 le 1844 o re ntšhitšego dikerekeng tše dingwe.” Review and Herald, January 19, 1905.

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