In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Ing bab kaping sepuluh, Daniel kapethuk kaping telu, lan telung kapethuk iku cocog karo telung kaping nalika Daniel piyambak ngalami “mareh,” wahyu. Panampakan kang kapisan lan kang pungkasan iku saka Gabriel, utusaning Wahyu Yesus Kristus. Gabriel iku kang njupuk pawarta saka Kristus, kang wis kaparingake marang Panjenengane déning Sang Rama, banjur ngaturake marang nabi, kang kudu ngirimake pawarta mau marang pasamuwan-pasamuwan.

But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

Nanging aku bakal nduduhaké marang kowé apa kang kacathet ana ing kitab kayektèn; lan ora ana wong siji waé kang ngadeg bebarengan karo aku ing prakara-prakara iki, kajaba Mikhaèl, pangéranmu. Daniel 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Gabriel mangertosi bilih piyambakipun punika satunggaling titah, lan punika sababipun piyambakipun kanthi langsung ngandhani Yohanes supados boten nyembah piyambakipun wonten ing kitab Wahyu.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Lan aku sujud ana ing ngarsané sikilé kanggo nyembah marang dheweke. Nanging dheweke ngandika marang aku, “Aja koklakoni mangkono: aku iki kancamu sajroning pangabdian, lan kancané para sadulurmu sing padha nyekel paseksené Gusti Yésus: sembaha Gusti Allah: awit paseksené Gusti Yésus iku rohing pangwédharan.” Wahyu 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Mulané, panyinau nubuatan kudu mangertosi yèn sebabipun Gabriel nerangake bilih boten wonten satunggalipun ingkang ngungkuli piyambakipun gegayutan kaliyan punapa “ingkang kacathet wonten ing Kitab Suci kayektèn,” punika gadhah ancas nubuatan ingkang mligi. Nalika piyambakipun nedahake kasunyatan bilih namung Kristus ingkang langkung mangertosi Kitab Suci katimbang piyambakipun, piyambakipun nedahake Kristus minangka “Mikhael, pangeranmu.” Nanging Mikhael punika boten namung satunggaling pangeran, piyambakipun ugi sang penghulu malaekat.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Nanging Mikhaèl, sang malaékat agung, nalika padu karo Iblis lan pasulayan bab badané Musa, ora wani nggawa tuduhan sing nyenyamah marang dhèwèké, nanging ngandika, “Muga Pangéran ngukumi kowé.” Yudas 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Mulané, katelu tutul iku minangka tutul malaekat, lan telu kaliné Daniel ngalami sesanti “mareh” iku uga malaekat. Ing kaping katelu Daniel katutul, iku supaya dikuwataké, awit sadurungé, ing tutul kapindho, dhèwèké wis kelangan kakuwatané.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:18–20.

Banjur ana maneh siji kang marani lan ndemèk aku, kang rupane kaya panampakaning manungsa, lan dheweke nguwatake aku, sarta ngandika, He manungsa kang banget kinasihan, aja wedi: tentrem rahayu marang kowe, kuwatna, iya, kuwatna. Lan nalika dheweke wis ngandika marang aku, aku dadi kuwat, banjur matur, Gusti kawula, mugi ngandika; awit Paduka sampun nguwatake kawula. Banjur dheweke ngandika, Apa kowe sumurup margane aku teka marang kowe? lan saiki aku bakal bali perang nglawan pangéraning Persia; lan manawa aku wis lunga, lah, pangéraning Grecia bakal teka. Daniel 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Gabriel ngélingaké Daniel yèn dhèwèké “wis teka supaya ndadèkaké” Daniel “mangertèni apa kang bakal nekani bangsamu ing dina-dina pungkasan,” nalika panjenengané takon marang Daniel apa dhèwèké “ngreti apa sababé aku teka marang kowé?” Selaras karo apa sing wis diwulangaké marang Daniel bab dina-dina pungkasan, Gabriel banjur nyatakaké yèn dhèwèké bakal “balik kanggo perang nglawan pangéran Persia: lan nalika aku wis budhal, lah, pangéran Yunani bakal teka.” Banjur panjenengané miwiti cariyos kenabian ing pasal sewelas, kang njlèntrèhaké apa kang nekani wong satus patang puluh papat èwu ing dina-dina pungkasan. Cariyos kenabian iku dipasang ana ing konteks peperangan karo “pangéran Persia” lan “pangéran Yunani”.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Sajarah nyata antarané Kores Agung lan Aleksander Agung ngluwihi rong atus taun. Nanging ing lindhu gedhé ing Wahyu pasal sewelas, obah-obahan pungkasan iku lumaku kanthi rikat, lan sanalika karajan kaping enem dikalahaké déning raja lor palsu, karajan kaping pitu, yaiku para ratu sapuluh, kang dilambangaké déning Yunani, enggal sarujuk masrahaké karajané marang kéwan mau.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Ing sawijining tataran, wahyu “mareh” digunakaké kaping pitu ing Daniel pasal sepuluh. Kita wis nimbang papat saka pitu kaping iku, lan wis ngenali yèn rujukan kang kapisan iku yaiku Daniel netepaké yèn sadurungé taun katelu pamaréntahané Koresy, Daniel wis mangertèni wahyu iku. Ing telung rujukan salajengipun, telung panyentuhan ing saben wahyu iku nandhakaké pengalamané Daniel nalika piyambakipun tangi saka prihatin sajroning rong puluh siji dina. Tangi manèh ing kebangkitan rohaninipun iku kabangun ing ndhuwur proses telung-langkah saka Injil langgeng, lan telung langkah iku diwakili déning para malaékat, senadyan langkah nomer loro iku Mikhaèl sang Malaékat Agung, yaiku Panjenengané kang nguripaké Musa metu saka pati, lan ngangkat piyambakipun menyang swarga.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Telu panggunaan tembung “vision” liyane sing dumunung ing pasal sepuluh, dudu “mareh,” nanging “marah.” “Marah” iku wujud feminin saka “mareh.” Tegesé yaiku sawijining wahyu, lan kanthi teges kausatif sawijining “pangilon” utawa “kaca pangilon”. Kunci tumrap tegesé ana ing kasunyatan manawa tembung iki “kausatif.” Iku minangka wahyu bab “penampakan”, nanging béda ing jinisé, mula nandhakaké sawijining pesen kenabian sing béda. Miturut tegesé, “pangilon” iku ngemu pratandha manawa wong-wong sing ndeleng wahyu mau, ndeleng sawijining jinis pantulan. Iki minangka unsur saka tembung iku sing “kausatif.” Définisi saka sawijining tembung kausatif ing konteks “marah,” iku jero banget.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Tembung “causative” gegayutan karo konsep kausalitas utawa tumindak njalari sawijing prakara dumadi. Ing babagan linguistik, mliginé ing morfologi kriya, wangun kausatif iku sawijining konstruksi gramatikal kang nuduhaké yèn subyek saka sawijining kriya iku njalari wong liya utawa barang liya nindakaké tumindak kang katerangaké déning kriya mau. Upamané, ing basa Inggris, kriya “to read” dadi kausatif nalika kita ngucap “to make someone read.” Ing kéné, subyeké njalari wong liya nindakaké tumindak maca.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Wangun kausatif nuduhaké yèn subjék iku tanggung jawab njalari kalakoné tumindak kang diterangaké déning kriya. “Kausatif” ngrujuk marang cara sawijining tumindak utawa prastawa dijalari supaya dumadi. Ing telung kaping Daniel migunakaké tembung Ibrani “marah,” wahyu kang dipirsani iku njalari wong kang ndeleng kaowahan dadi gambar kang lagi dipirsani.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance (mareh) of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:4–9.

Lan ing dina kaping patlikur sasi kapisan, nalika aku ana ing sacedhaking bengawan gedhé, yaiku Hiddekel; banjur aku ngangkat mripatku lan nyawang, lah ana sawijining priya ngagem lena alus, pinggangé kasabuk nganggo emas murni saka Uphaz: Awaké uga kados beryl, lan rainé kados pamedharané (mareh) kilat, lan mripaté kados suluh geni, lan lengen-lengené lan sikilé warnané kados tembaga kinilat, lan swarané pangandikané kados swarané wong akèh. Lan aku, Daniel, piyambakan kang mirsani wahyu (marah) iku; awit wong-wong kang padha nunggil karo aku ora mirsani wahyu (marah) iku; nanging ana girising gumeter gedhé tumiba marang wong-wong mau, nganti padha mlayu ndhelikaké awaké. Mulané aku kari piyambakan, lan mirsani wahyu (marah) gedhé iki, lan ora ana kekuwatan kang kari ana ing aku: awit kaéndahanku ing sajroning aku malih dadi karusakan, lan aku ora bisa nahan kekuwatan. Nanging aku isih krungu swarané pangandikané; lan nalika aku krungu swarané pangandikané, aku banjur tumiba ing turu jero kanthi pasuryanku sumungkem, lan pasuryanku tumuju ing lemah. Daniel 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Ing pungkasaning rong puluh siji dina pangadhuh, kang ing dina-dina wekasan cocog karo telung dina setengah nalika saksi loro padha mati ana ing dalan, Daniel dumadakan kaentasaké nyumurupi pamejanganing Kristus, lan pamejangané iku “kaya pamejangan (mareh) kilat.” Kadadéan iku, ing pungkasaning telung dina setengah ing Wahyu bab sewelas, ngetokaké sawijining pamisahan, awit “wong-wong sing padha ana bebarengan karo” Daniel padha kaentasaké “[ndeleng] ora wahyu (marah) iku; nanging ana gonjing gedhé nimpa wong-wong mau, nganti padha mlayu ndhelikaké awaké dhéwé. Mulane” Daniel “ditinggal piyambakan,” nanging “wong-wong sing padha ana bebarengan karo aku [padha kaentasaké ndeleng] ora wahyu (marah) iku; nanging ana gonjing gedhé nimpa wong-wong mau, nganti padha mlayu ndhelikaké awaké dhéwé”.

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Wahyu kang dideleng déning Daniel nalika panjenengané piyambakan iku yaiku wahyu kang sipaté feminim lan kausatif, kang ngowahi Daniel dadi gambaré wahyu iku. Owah-owahan iku kalakon kanthi dicabuté kekuwatan manungsané Daniel, lan kaéndahané diowahi dadi karusakan.

“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

Daging iku dhéwé, kang dadi tarubing nyawa lan lumantar iku nyawa makarya, iku kagungané Pangéran. Kita ora nduwèni hak nglirwakaké sapérangan apa waé saka piranti urip iki. Saben pérangan saka organisme kang urip iku kagungané Pangéran. Kawruh kita bab organisme jasmani kita dhéwé kuduné mulang kita yèn saben anggota kudu nindakaké pangibadah marang Gusti Allah, minangka piranti kabeneran.

“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

“Mung Gusti Allah piyambak ingkang saged nelukaken gumunggunging manahing manungsa. Kita boten saged nylametaken awak kita piyambak. Kita boten saged nglairaken malih awak kita piyambak. Ing plataraning swarga boten badhe wonten kidung ingkang dipuntembangaken mekaten: Kangge kula ingkang tresna dhateng awak kula piyambak, lan ngumbah awak kula piyambak, nebus awak kula piyambak, dhumateng kula kamulyan lan pakurmatan, berkah lan pamuji. Nanging punika ingkang dados nada dhasaring kidung ingkang dipuntembangaken dening kathah tiyang ing ngriki, ing donya punika. Wong-wong mau boten mangertos punapa tegesipun andhap asor lan lembah manah; lan ugi boten gadhah kersa mangertos bab punika, menawi saged nyingkirakenipun. Sadaya Injil kacakup wonten ing sinau saking Sang Kristus, yaiku kalembutan lan andhap asoripun.”

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

“Apa ta pambenaran lumantar pracaya iku? Iku pakaryaning Allah kang ngasoraké kamulyaning manungsa nganti dadi bledug, lan nindakaké tumrap manungsa apa kang ora kuwasa ditindakaké déning dhèwèké kanggo awaké dhéwé.” Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Pangalaman pambeneran marga saka pracaya iku minangka pakaryané Gusti Allah anggoné ngasoraké kamulyané manungsa nganti tumiba ing lebu. Wahyu kang njalari wong-wong sing padha karo Daniel padha mlayu iku yaiku wahyu “kausatif” feminin bab penampakané Kristus, lan sanalika sawisé kabeneran-dhiriné Daniel diasoraké nganti tumiba ing lebu, telung sesentuhan malaékat banjur katindakaké, kang ing wekasané maringi kakuwatan marang Daniel supaya ngasta pawarta iku.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Ing taun 1888, malaekat kang gagah prakosa tumedhak nggawa pekabaran bab kabeneran lumantar pracaya, kaya dene dipratelakake déning Para Sepuh Jones lan Waggoner. Malaekat kang padha iku uga tumedhak manèh ing tanggal 11 September 2001, nggawa pekabaran kang padha bab kabeneran lumantar pracaya. Iku nandhani wiwitaning panyegelan tumrap wong satus patang puluh papat èwu. Ing pungkasaning panyegelan tumrap wong satus patang puluh papat èwu, pekabaran ing wiwitan diambali manèh, amarga Gusti Yésus tansah nggambarake pungkasaning sawijining prakara nganggo wiwitaning prakara iku.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

Ing tanggal 11 Agustus 1840, malaékat sing padha iku mudhun lan miwiti telung langkah sing katindakake wiwit taun 1840 nganti 1844. Telung langkah mau diwiwiti kanthi kakuwataning malaékat kapisan ing tanggal 11 Agustus 1840, tekane malaékat kapindho ing tanggal 19 April 1844, lan tekane malaékat katelu ing tanggal 22 Oktober 1844. Sajarah iku dadi pralambang tumuruning malaékat kapisan saka telung malaékat ing tanggal 11 September 2001, kang banjur katutaké déning malaékat kapindho nalika kuciwa ing tanggal 18 Juli 2020, lan iku dipungkasi kanthi tekane malaékat katelu nalika hukum Minggu sing bakal enggal rawuh.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Ing wekasaning sajarah iku, nalika Mikhaèl tumurun kanggo nguripaké manèh Musa lan Élia sawisé telung dina satengah padha mati ana ing dalan-dalan, kaya kang dilambangaké ing Wahyu pasal sewelas, lan kaya uga kang dilambangaké déning patlikur dina prihatiné Daniel, Kristus tumurun manèh. Dhèwèké kawitan ngetingalaké wahyu kamulyané, yaiku wahyu kang ngasoraké kamulyaning manungsa nganti tumiba ing lebu, lan nuwuhaké sawijining pamisahan. Sawisé Daniel ana ing lebu, lan sawisé Daniel kaowahi déning nyawang wahyu wadon “kausatif” iku, dhèwèké didhawuhi déning Gabriel kaping pisanan, lan diadegaké ana ing sikilé kang gumeter.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Banjur Mikhael sang penghulu malaékat tumurun kanggo “mbangèkaké Musa” lan ndemèk Daniel kaping pindho, saéngga Daniel tanpa daya amarga kasepenaké déning kasunyatan yèn satemené dhèwèké lagi ngandika marang Pangérané. Banjur Gabriel rawuh lan ndemèk dhèwèké kaping katelu, sarta ngiyataké dhèwèké kanggo pagawéan dadi panji ana ing paugeran Minggu sing enggal bakal teka. Tiga demèkan iku dadi pralambang saka telung malaékat ing Wahyu patbelas, sanajan kabèh iku dumadi ing sajroning sedina.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Pengalaman malaékat kapisan nyakup panampakané Kristus kaya kilat, wahyu “kausatif” kang misahaké, lan sentuhan kapisan kang ngangkat Dhanièl metu saka lebu kamulyan manungsané. Malaékat kapisan ndarbèni katelu léngkah kang katemu ana ing kang kapisan, awit iku makili pekabaran kapisan. Dudu sawijining kacilakan manawa sentuhan kapisan kacathet ing ayat SANGA nganti SEWELAS.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Daniel 10:9–11.

Nanging aku krungu swaraning tembunge; lan nalika aku krungu swaraning tembunge, aku banjur katiban sare kang jero karo pasuryanku tumungkul ing lemah. Lah, ana tangan ndemek aku, kang ngadegaké aku ana ing dhengkulku lan ing tlapakaning tanganku. Panjenengané banjur ngandika marang aku, He Daniel, wong kang banget kinasihan, mangertia tembung-tembung kang dakucapaké marang kowé, lan ngadega jejeg: awit saiki aku diutus marang kowé. Lan nalika Panjenengané wus ngandika mangkono marang aku, aku banjur ngadeg kanthi gumeter. Daniel 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Pengalaman panyandhangan kaping pindho, kang katindakaké déning Kristus piyambak, ngowahi Daniel saka ora bisa guneman dadi bisa guneman karo Pangérané. Ing panyandhangan kaping pindho iku, Daniel ora nduwèni ambegan, mula ana ing kéné panjenengané kaambaraké ana ing titik pesen kapisané Ezekiel ing bab telung puluh pitu.

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

Lan nalika Panjenengané ngandika mangkono marang aku, aku nundhukaké pasuryanku menyang lemah, lan aku dadi bisu. Lah, ana siji kang kaya rupa putraning manungsa ndemèk lambéku; banjur aku mbukak cangkemku lan matur, lan kandha marang Panjenengané kang jumeneng ana ing ngajengku: Dhuh gustiku, marga saka wahyu punika kasangsaranku mbalela marang aku, lan aku ora kari kekuwatan babar pisan. Awit kepriyé abdiné gustiku punika saged rembagan kaliyan gustiku punika? marga tumrap aku, sanalika iku uga ora kari kekuwatan ana ing aku, lan ambegan uga wis ora kari ana ing aku. Daniel 10:15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Ing pesen kapindho saka Yehezkiel, sawijining pesen saka patang angin kudu diembusaké marang balung-balung iku, supaya padha urip lan ngadeg dadi tentara kang gagah prakosa. Pangwasa kang marakaké kuwawaing tentara iku katuduhaké déning pandhapan katelu.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

Banjur ana maneh siji kang nyandhak aku, kaya rupané manungsa, lan nguwataké aku, lan ngandika, He wong kang banget kinasihan, aja wedi; tentrem rahayu mugi tumrap kowé; dadia kuwat, iya, dadia kuwat. Lan nalika panjenengané wus ngandika marang aku, aku dadi kakuwataké, banjur matur, Mugi gustiku kersa ngandika; awit panjenengan sampun nguwataké kawula. Banjur panjenengané ngandika, Apa kowé ngerti apa sababé aku teka marang kowé? lan saiki aku bakal bali kanggo perang nglawan pangérané Persia: lan manawa aku wus tindak, lah, pangérané Grecia bakal teka. Nanging aku bakal nedahaké marang kowé apa kang kaserat ana ing Kitab Kayektèn: lan ora ana siji waé kang ngadeg bebarengan karo aku ana ing prakara-prakara iki kajaba Mikhaèl, pangéranmu. Uga aku, ing taun kapisan Darius, wong Média iku, iya aku, jumeneng kanggo netepaké lan nguwataké dhèwèké. Lan saiki aku bakal nedahaké kayektèn marang kowé. Lah, isih bakal jumeneng telung ratu ana ing Persia; lan kang kaping papat bakal luwih sugih tinimbang kabèh mau: lan lumantar kakuwatané saka kasugihané dhèwèké bakal ngojok-ojoki kabèh wong nglawan karajan Grecia. Daniel 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Pesen kang ndadèkaké urip marang loro seksi ing Yeheskiel bab telung puluh pitu iku yaiku pesené Islam saka bilai katelu, nanging sethithik mbaka sethithik, pesen kang diidentifikasi déning Jibril ing pralambang Mikhael nguripaké Musa lan ngangkat dheweke munggah menyang swarga minangka panji, iku yaiku pesené présidhèn pungkasaning Amérika Sarékat. Iku yaiku pesené présidhèn kaping nem (sungu Républikan) kang dipatèni ing taun 2020, kaya déné sungu Protestan sejati uga wis dipatèni. Ing narasi Dhanièl, wunguné saka dina-dina perkabungan tumrap sungu Protestan sejati nuntun marang pangenalan bab wunguné sungu Républikan.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Pitung kaping ing Daniel pasal sepuluh, tembung “wahyu” utawa “panampakan” dipigunakaké. Pitung rujukan mau diidentifikasi déning tembung Ibrani sing padha, kajaba yèn ing telu kaping tembung iku ana ing wangun feminin lan papat kaping liyané ana ing wangun maskulin. Pitung iku minangka angka kasampurnan, lan gabungan telu-papat sing padha karo pitung iku minangka ciri utama saka kitab Wahyu, ing ngendi telung sing pungkasan saka pitung pasamuwan, lan telung sing pungkasan saka pitung segel, lan telung sing pungkasan saka pitung kalasangka, kanthi khusus dibédakaké saka papat sing wiwitan.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Kitab Daniel lan Wahyu iku satemené siji kitab sing padha, lan ing pangertèn iki Daniel lan Yohanes iku pralambang dina pungkasan sing padha. Panampakan Kristus ing pasal sepuluh iku padha karo panampakan Kristus ing Wahyu pasal siji.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

Ing Wahyu pasal siji, Yohanes krungu sawijining swara ana ing mburiné, banjur noleh kanggo ndeleng Panjenengané kang ngandika.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Aku katuntun déning Roh ing dina kagungané Gusti, lan aku krungu ing sandhing mburiku swara gedhé, kaya swaraning kalasangka, kang ngandika, Aku iki Alfa lan Omega, kang wiwitan lan kang wekasan; lan, Apa sing kokdeleng, tulisen ana ing sawijining kitab, lan kirimna marang pasamuwan pitu kang ana ing Asia; marang Efesus, lan marang Smirna, lan marang Pergamos, lan marang Tiatira, lan marang Sardis, lan marang Filadelfia, lan marang Laodikia. Wahyu 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Apa iku telung panyentuhan ing Daniel pasal sepuluh, utawa wahyu kang padha ing pasal siji saka Kitab Wahyu, utawa loro pesené Yehezkiel ing pasal telung puluh pitu, utawa Yesaya kena didemek nganggo areng urip saka misbyah, pengalaman iku nandhani diparingaké kakuwatan kanggo pesen pepènget pungkasan, lan pesen iku diwiwiti nalika wunguné loro seksi ing Juli 2023. Daniel, Yohanes, Yehezkiel, lan Yesaya kabèh makili sawijining utusan kang krungu “swara” saka “dalan-dalan kuna” ing wingkingé, kang takon, “sapa kang bakal Dakutus?” Nalika utusan iku mangsuli, “iki aku, utusa aku,” dhèwèké dikuwataké lan ngunggahaké swarané, kaya wong kang sesambat ana ing ara-ara samun. “Sing sapa nduwèni kuping, kareben ngrungokaké apa kang dipangandikakaké déning Sang Roh marang pasamuwan-pasamuwan.”

We will continue this study in our next article.

Kita badhé nglajengaken panaliten punika wonten ing artikel kita salajengipun.

“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

“Ing wektu kang wis kasebut mau, malaekat Jibril maringi marang Daniel sakèhé piwulang kang nalika iku isih bisa ditampani déning dhèwèké. Nanging sawatara taun sawisé kuwi, sang nabi kepéngin mangertèni luwih akèh bab prekara-prekara kang durung kababar kanthi sampurna, lan manèh ngupaya kanthi temen kanggo nggolèki pepadhang lan kawicaksanan saka Allah. ‘Ing dina-dina iku aku Daniel lagi sungkawa lawasé telung minggu kebak. Aku ora mangan roti kang énak, daging lan anggur ora mlebu ing cangkemku, lan aku babar pisan ora nglengani awakku dhewe…. Banjur aku ngangkat mripatku lan nyawang, lah ana sawijining priya nganggo mori lenan, pinggange kaiket nganggo emas murni saka Uphaz. Awake kaya watu beril, raine kaya katoné kilat, mripate kaya obor-obor geni, lengené lan sikilé kaya werna tembaga kang digosok alus, lan swaraning tembunge kaya swarané wong akèh’ (Daniel 10:2–6).”

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

“Gambaran punika sami kaliyan ingkang kaparingaken déning Yohanes nalika Kristus kawedharaken dhateng piyambakipun wonten ing Pulo Patmos. Ingkang ngatingal dhateng Dhanièl punika boten sanès kajawi Putraning Allah piyambak. Gusti kita rawuh sesarengan kaliyan utusan swarga sanès kanggé mulang dhateng Dhanièl bab punapa ingkang badhé kalampahan wonten ing dinten-dinten wekasan.

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

“Bebener-bebener agung kang dipratélakaké déning Juru Slameté jagad iku kagungané wong-wong kang nggolèki kayekten kaya nggolèki bandha kang kasimpen. Daniel iku wong tuwa kang wis yuswa. Uripé wis lumaku ana ing satengahing daya panggodaing kraton bangsa kapir, atiné kabotan déning urusan-urusaning karajan gedhé. Nanging panjenengané nyingkir saka kabèh iku kanggo ngasoraké nyawané ana ing ngarsané Allah, lan nggolèki pangawruh bab ancas-ancasé Kang Mahaluhur. Lan minangka wangsulan tumrap panyuwun-panyuwuné, pepadhang saka plataraning swarga diparingaké marang wong-wong kang bakal urip ing jaman pungkasan. Mulané, kanthi temen-temen sanget kita kudu nggolèki Allah, supaya Panjenengané mbikak pangerten kita kanggo mangertèni bebener-bebener kang digawa marang kita saka swarga.”

“‘I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“‘Aku, Daniel, piyambakan sing weruh wahyu iku; déné wong-wong kang ana bebarengan karo aku ora weruh wahyu iku; nanging ana gumeter kang banget gedhé tumiba marang wong-wong mau, nganti padha mlayu ndhelikaké awaké dhéwé…. Lan ora ana kekuwatan kang kari ana ing aku: awit kaendahanku ing sajroning aku malih dadi karusakan, lan aku ora bisa ngreksa kekuwatanku’ (ayat 7, 8). Kabeh wong kang saestu wus kasucekake bakal ngalami pangalaman kang padha. Saya cetha panemuné bab kaluhuran, kamulyan, lan kasampurnané Kristus, saya cetha uga wong-wong mau bakal nyumurupi kalemahan lan kakurangansané dhéwé. Wong-wong mau ora bakal nduwèni pepénginan kanggo ngakoni yèn wataké tanpa dosa; apa kang ing dhiriné dhéwé katon bener lan endah, manawa dibandhingaké karo kasucèn lan kamulyané Kristus, mung bakal katon minangka barang kang ora pantes lan kena rusak. Nalika manungsa kapisah saka Allah, nalika panemuné bab Kristus banget samar, nalika iku wong-wong mau padha ngandika, ‘Aku tanpa dosa; aku wus kasucekake.’”

“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words’ (verses 11, 12).

“Saiki Gabriel ngatingal marang nabi iku, lan banjur ngandika mangkene marang dheweke: ‘Dhuh Daniel, wong kang banget kinasihan, mangertènana tembung-tembung kang Dakucapake marang kowe, lan ngadega jejeg: amarga aku saiki diutus marang kowe. Lan bareng panjenengane wus ngandika mangkono marang aku, aku banjur ngadeg kanthi gumeter. Banjur panjenengane ngandika marang aku, Aja wedi, Daniel: amarga wiwit dina kapisan nalika kowe ngarahake atimu kanggo mangerti, lan ngasorake awakmu ana ing ngarsane Allahmu, tembung-tembungmu wus kapireng, lan aku teka marga saka tembung-tembungmu’ (ayat 11, 12).”

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“Pakurmatan ingkang saèstu ageng kapratelakaken dhateng Dhanièl déning Kaagunganing swarga! Panjenenganipun nglipur abdinipun ingkang gumeter lan njamin dhateng piyambakipun bilih pandonganipun sampun kapireng wonten ing swarga. Minangka wangsulan saking panyuwunan ingkang murub punika, malaékat Gabrièl kautus supados mangaribawa manahing ratu Persia. Sang ratu sampun nolak kesan-kesan saking Rohing Allah salaminipun tigang minggu nalika Dhanièl sesa lan ndedonga, ananging Pangeraning swarga, Sang Pangéran Malaékat, Mikhaèl, kautus supados mbalèkaken manahing ratu ingkang wangkang punika, supados nglampahi satunggaling tindak ingkang temtu minangka wangsulan tumrap pandonganipun Dhanièl.

“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

“‘Lan nalika dheweke wus ngandika tembung-tembung mangkono marang aku, aku nempuh pasuryanku menyang lemah, lan aku dadi bisu. Lan lah, ana siji kang kaya rupane para anake manungsa ndemek lambeku…. Lan ngandika: Hé manungsa kang banget kinasihan, aja wedi: tentrem rahayu mring sira, dadia santosa, iya, dadia santosa. Lan nalika dheweke wus ngandika marang aku, aku kakuwatan, lan aku matur: Dhuh Pangéranku, mugi Paduka ngandika; awit Paduka sampun nguwatake kawula’ (ayat 15–19). Makaten agenging kamulyan ilahi kang kapratelakake marang Daniel nganti dheweke ora kuwat nyangga sesawangan iku. Tumuli utusan swarga nutupi padhanging pasuryane lan ngetingal marang nabi iku minangka ‘siji kang kaya rupane para anake manungsa’ (ayat 16). Kanthi panguwaos ilahi-Nya Panjenengane nguwatake tiyang punika, satunggaling priya kang jujur lan pracaya, supaya bisa miyarsakaken pawartos kang kautus marang dheweke saka Gusti Allah.”

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

“Daniel iku sawijining abdi kang setya marang Kang Mahaluhur. Umuré kang dawa kebak dening pakaryan-pakaryan luhur ing paladenané marang Gustiné. Kasucèn wataké lan kasetyané kang ora goyah mung bisa dipadhakaké karo andhap-asoré atiné lan panungkulé ana ing ngarsané Allah. Kita mbalèni manèh, Uripe Daniel iku sawijining gambaran kang kaimpirasi bab kasucèn sejati.” Sanctified Life, 49–52.