Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

Daniel kena dipunsentuh kaping tiga wonten ing bab kaping sedasa, kaping pisanan lan pungkasan déning Gabriel, lan sentuhan ing antarané déning Kristus. Wonten ing sentuhan ing antarané punika Daniel ngrumaosi kanajisanipun piyambak kanthi paling landhep, awit tenger tengahing kayekten punika nglambangaken pambrontakan. Michael ingkang nyentuh Daniel kaping kalih, awit Panjenenganipun sampun tumedhak ing pungkasaning selikur dinten.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Ing pungkasané telung dina setengah kang sipaté simbolis, nalika loro seksi ing Wahyu pasal sewelas gumléthak mati ana ing dalan, ana swara kang mbangkitaké loro seksi mau. Iku swarané pangéran malaékat agung kang mbangkitaké. Tedhaké Mikhaèl ing Daniel pasal sepuluh, ing dina kaping rolikur, cocog karo wunguné loro seksi ing taun 2023. Nalika loro seksi mau mati ana ing dalan, Yèheskiel diparingi pratélan bab balung-balungé kang kasebar lan ditakoni apa dhèwèké ngira yèn balung-balung garing kang mati ana ing lebak iku bisa ditangèkaké manèh, lan kabèh kang dijawab déning Yèheskiel mung, “Gusti, Paduka ingkang pirsa.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Sakwisé kuwi, Yehezkiel dipréntah supaya medhar wangsit marang balung-balung iku, lan panjenengané nindakaké mangkono; lan nalika panjenengané nglakoni, balung-balung mau padha kagandhèng dadi siji, nanging isih durung urip. Wangsit kapisané Yehezkiel yaiku nglumpukaké balung-balung mau dadi siji, nanging kanggo nguripaké manèh balung-balung mau dadi sawijining tentara, dibutuhaké wangsit kapindho. Wangsit kapindhoné Yehezkiel iku yaiku wangsit bilai katelu, kaya dene dilambangaké déning papat angin kang maringi urip marang balung-balung mau. Adam kang kapisan katitahaké sampurna, nanging sawisé kuwi dhèwèké banjur nglakoni dosa lan nurunaké pati marang kabèh turuné. Wunguné manèh balung-balung mati ing wangsité Yehezkiel iku sajajar karo katitahané Adam ing kasampurnané, amarga Adam wiwitané kawangun dhisik, banjur Pangéran ngembusaké ambegan kauripan marang dhèwèké.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Pernyataan iki dudu ateges manawa loro seksi mau nampa badan kamulyan nalika padha diuripaké manèh, awit prakara iku durung kelakon nganti tekan rawuhipun kaping pindho; nanging wunguné padha iku sajajar karo wahyuné Daniel ngenani wahyu “marah” kang kausatif, nalika padha diowahi dadi gambar kang banjur padha deleng. Larik sajroning larik, prosès panyegelan iku katata kanthi tliti banget déning paseksèn profètis.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Ing Wahyu pasal sewelas, “sawisé telung dina setengah, Rohing urip saka Gusti Allah lumebu” ing loro saksi mau, “lan wong loro iku” banjur “ngadeg ana ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang nyumurupi wong loro mau,” banjur ana “swara sora kang gedhé saka swarga ngandika marang wong loro mau, Mrenea munggah mréné. Lan wong loro mau munggah menyang swarga ana ing méga; lan mungsuh-mungsuhé padha nyumurupi wong loro mau.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Kaping pisan, Roh mlebet ing wong-wong mau, banjur padha jumeneng ing sikilé, lan nalika padha jumeneng, rasa wedi tumiba marang para mungsuhé sing sadurungé padha bungah déning pati wong-wong mau. Sawisé iku ana swara kang nimbali wong-wong mau supaya munggah, lan para mungsuhé nyeksèni prastawa iku. Ing kahanan Ezekiel, wong-wong mau luwih dhisik diidentifikasi minangka kang kasebar lan mati ana ing lebak, banjur sawijining pamedhar wangsit diumandhangaké kang nglumpukaké wong-wong mau dadi siji, banjur pamedhar wangsit kapindho njalari wong-wong mau padha jumeneng minangka wadya-bala kang rosa. Ing kahanan Daniel, dhèwèké luwih dhisik ndeleng wahyu agung kang ngasilaké pamisahan rong golongan, lan sawisé iku dhèwèké kaping telu kaélikaké.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Nalika sapisanan dhèwèké didemèk, dhèwèké ora nduwèni kekuwatan, ana ing turu kang jero, lan raine tumuju marang lemah. Turu nglambangaké pati. Nanging dhèwèké krungu tembung-tembung kang diucapaké.

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

Aja padha gumun marang prakara iki: awit bakal tekan wektune, nalika sakèhé wong kang ana ing kuburan bakal krungu swarané. Yokanan 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Sawisé iku, Gabriel ndadèkaké Dhaniel tumungkul kanthi tangan lan dhengkulé nyangga ing bumi, banjur dhawuh marang dhèwèké supaya ngadeg; lan dhèwèké ngadeg, senadyan kanthi gumeter. Banjur dhèwèké mireng pangandikané Gabriel, nanging katilar tanpa daya wicara. Yéhezkièl uga wus nyumurupi wahyu bab Kristus, lan iku nuwuhaké runtutan prastawa kang padha.

And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

Lan ing sadhuwure cakrawala kang ana ing sandhuwure endhasé ana rupa dhampar, kados patingalipun watu safir; lan ing sandhuwure rupa dhampar mau ana rupa, kados patingalipun manungsa, ana ing inggilipun. Lan aku weruh kaya warna ambar, kaya patingal geni kang saubengé ana ing sajroningipun, wiwit saking patingal pinggangipun mangandhap ngantos manginggil; lan wiwit saking patingal pinggangipun manginggil ngantos mangandhap, aku weruh kaya patingal geni, lan ana pepadhang saubengé. Kados patingalipun busur kang ana ing méga ing dina jawah, makatên patingalipun pepadhang kang saubengé. Punika patingalipun rupa kamulyaning Pangéran. Lan nalika aku mirsa punika, aku tumungkul sujud, lan aku krungu swarané satunggal kang ngandika. Lan Panjenenganipun ngandika marang aku, Hé anak manungsa, ngadhega ana ing sikilmu, lan Aku bakal ngandika marang kowé. Lan Roh lumebet ing aku nalika Panjenenganipun ngandika marang aku, lan ndadèkaké aku ngadhega ana ing sikilku, satemah aku krungu Panjenenganipun kang ngandika marang aku. Yehezkiel 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Wahyu iku ndadèkaké Yéhezkièl lan Danièl padha diasoraké nganti dadi lebu, nalika padha sumungkem ing lemah. Ing kahanan mangkono, kalorone isih krungu pangandikané Pangéran, lan kalorone padha diangkat marang kahanan ngadeg supaya krungu tembung-tembung sing dipangandikakaké marang wong-wong mau, lan nalika padha krungu tembung-tembung iku, “Roh mlebet ing” wong-wong mau. Gabungan kaallahan kelakon lumantar panrimaning Sabdaning Allah kang dipunandharaké déning Roh Suci. “Sabda” iku kang nularaké kaallahan menyang kamanungsan. Kasunyatan iki kudu diakoni supaya mangertos kanthi cetha bobot lan tegesipun sajarah kenabian kang diparingaké Gabrièl marang Danièl ing pasal sewelas. Sajarah kenabian kang dipratélakaké ing pasal sewelas iku, minangka saluran kang lumantaré lenga suci dipunwedharaké marang para prawan wicaksana.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Kados Yehezkiel, dhèwèké sanalika diparingi pitutur yèn dhèwèké kudu ngaturaké sawijining pekabaran marang Adventisme Laodikia, senadyan Yehezkiel wis kawartanan wiwit wiwitan yèn Adventisme Laodikia ora bakal ngrungokaké tembung-tembungé, amarga wong-wong mau iku brayat kang mbrontak. Pengalamané Yehezkiel iku pengalamané Yesaya ing pasal enem, lan mulané, manut paseksiné loro, nalika Allah nggugah Daniel saka turu, kang minangka pralambang pati, Daniel diparingi sawijining pekabaran kanggo brayat Adventisme Laodikia kang mbrontak, nanging wong-wong mau ora bakal ngrungokaké.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

Sabanjuré Daniel banjur kaasta kaping pindho, déning Kristus piyambak, kang ngasta lambéné Daniel, kaya déné Panjenengané wus tau ngasta lambéné Yesaya nganggo bara saka mesbèh. Sawisé iku Daniel bisa ngandika, nanging isih tanpa kekuwatan, lan isih durung ana ambegané. Miturut Yéhezkièl, ambegan iku rawuh bebarengan karo pawartos bab “papat angin”, yaiku wangsité Yéhezkièl kang kapindho. Wangsité Yéhezkièl bab papat angin iku cocog karo pangastané Daniel kang katelu, awit nalika iku ambegan lumebu ing balung-balung mau lan padha ngadeg dadi bala kang rosa. Ing pangastané Daniel kang katelu iku panjenengané kauwataké.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

Ing tanggal 18 Juli 2020, umat Allah ing dina-dina pungkasan kasêbar lan mlebu ing mangsa ngentèni sajroning pasemon mau. Sajarah panyêgêlan kapratelakaké lumantar sajarah tanggal 22 Oktober 1844, tekan pambrontakan taun 1863. Garis sajarah kang dipratandhakaké ana ing kana tumpang-tindih karo tanggal 11 September 2001, tekan hukum Minggu, nanging uga tumpang-tindih karo sajarah tanggal 18 Juli 2020, tekan hukum Minggu. Fénoména profètis iki adhedhasar kasunyatan yèn simbol-simbol nduwèni luwih saka siji teges, lan teges iku kudu ditemtokaké miturut konteks panggonan simbol-simbol mau ditrapaké.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Nalika kita nimbang rawuh lan pakaryan salah siji saka telu malaekat iku, kabeh mau katata déning runtutan prastawa sing padha. Wong-wong mau rawuh ing titik nalika pratandha wangsit kang magepokan karo dheweke kabukak meterainé. Pratandha wangsit iku katata adhedhasar telung undhakan: rawuhé, diparengaké kakuwatané, lan lawang kang katutup ing pungkasané. Ana pratandha-pratandha dalan liyane ing sajroning sajarah iku, nanging telung pratandha dalan panggawé coba tumrap rawuhé salah siji saka telu malaekat iku yaiku pratandha dalan kapisan nalika sawijining wangsit kabukak meterainé. Piwulang kang kabukak meterainé iku diparengaké kakuwatan lumantar sawijining peneguhan, lan peneguhan sarta kakuwatan iku banjur nyoba para lanang lan para wadon ing sajarah iku. Pungkasaning sajarah iku ngasilaké sawijining ujian litmus kang nduduhaké apa wong-wong sing ngadeg ana ing pacoban kaping telu iku wicaksana utawa bodho.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

Ing sajroning sajarah wiwit 11 September 2001 nganti tekan undhang-undhang Minggu, panjenengan bisa ngenali telung malaékat. Kang kapisan rawuh tanggal 11 September 2001, kang kapindho rawuh tanggal 18 Juli 2020, lan kang katelu rawuh ing undhang-undhang Minggu sing bakal enggal teka (batu uji). Tanggal 22 Oktober 1844 selaras karo 11 September 2001, lan 1856 selaras karo 18 Juli 2020, lan 1863 selaras karo undhang-undhang Minggu. Mangkono iku, 22 Oktober 1844 nganti 1863 uga selaras karo 18 Juli 2020 nganti tekan undhang-undhang Minggu, amarga 18 Juli iku rawuhipun malaékat kapindho ing sajarah panyegelan. Sajarah ing ngisor iki isih kanthi bener diidentifikasi mung minangka pathokan-pathokan saka malaékat endi wae.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

Ing tanggal 18 Juli 2020, ana sawijining bebener kang kabukak segelé, sing bakal dadi ujian tumrap generasi iku. Langkah kapindho ing sajarah iku yaiku nalika loro seksi mau ditangèkaké manèh. Sawisé iku wong-wong mau banjur diuji, apa padha bakal nampani pepadhang kang banjur kawedharaké, kang saiki lagi lumaku. Banjur ing wektu hukum Minggu (ujian pambédha), bakal kawedhar sapa kang wicaksana lan sapa kang dudu prawan kang wicaksana. Nalika kita nimbang sajarah iku mung minangka struktur saka malaékat tunggal, banjur nerapaké tanggal 22 Oktober 1844 nganti tekan pambrontakan taun 1863 ing ndhuwur sajarah saka 18 Juli 2020 nganti marang hukum Minggu, kita nemokaké yèn ing taun 1849, Sister White ngandharaké yèn Gusti wis ngunjukaké asta-Na manèh kanggo nglumpukaké sisaning umaté.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Saka tanggal 22 Oktober 1844 nganti taun 1849, umat Allah wis kaserak. Ing taun 1850, padha ngasilaké tabel Habakuk kang kapindho saka rong tabel iku. Ing sasi Januari 1851, padha ngiklanaké bagan anyar mau ing Review. Umat Allah kaserak, lan malaékat katelu rawuh nggawa pepadhang. Banjur Allah wiwit nglumpukaké wong-wong mau manèh, lan Panjenengané banjur maringi sawijining gambaran visual bab pitedah kang kudu dipratelakaké déning wong-wong mau, kaya kang wus Panjenengané tindakaké ing taun 1842. Pepadhang kang rawuh ing tanggal 22 Oktober 1844 iku minangka tambahing kawruh, lan pepadhang iku terus lumaku, miturut pituduh Panjenengané, ngrembaka; lan ing taun 1856, watu pucak pepadhang iku dipratelakaké. Pepadhang iku tumrap “pitu mangsa,” kang minangka pepadhang kapisan kang diakoni déning William Miller, lan kang digambaraké minangka salah siji saka pasemon-pasemon kang kaestokaké ing tanggal 22 Oktober 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Padhanging “pitung mangsa,” ing taun 1856, iku bebarengan dadi pungkasaning panambahaning kawruh kang diparingaké marang Miller, utusaning malaékat kapisan, nanging uga dadi padhanging pungkasan saka malaékat katelu kang diparingaké ing tanggal 22 Oktober 1844. Panolaké marang padhang iku ing taun 1856, iku bebarengan dadi panolaké marang panambahaning kawruh kang kasingkapaké ing taun 1798, nanging uga panambahaning kawruh kang kasingkapaké ing tanggal 22 Oktober 1844, lan iku ditolak déning wong-wong kang nalika iku lan ana ing papan iku uga ngalami transisi saka pengalaman Filadelfia marang pengalaman Laodikia. Pambrontakan taun 1863, iku kang katelu, lan dadi watu uji, kang dituduhaké lumantar sawijining bagan palsu kang nyingkiraké padhanging “pitung mangsa.”

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Pangecuwan kapisan tanggal 19 April 1844, digawa marang gerakan Filadelfia saka malaékat kapisan déning Gusti Allah nalika Panjenengané nyekel asta-Nya ing ndhuwur sawijining kalepatan ing sawetara angka ing bagan para pelopor taun 1843. Pangecuwan kapisan tanggal 18 Juli 2020, digawa marang gerakan Laodikia saka malaékat katelu déning manungsa kang nglirwakaké kasunyatan yèn ing tanggal 22 Oktober 1844, Kristus wus ngangkat asta-Nya menyang swarga lan supata yèn wektu ora bakal ana manèh. Ing tanggal 18 Juli 2020, sawijining pekabaran kabukak segelé kang arep nguji generasi para prawan iki. Kaya ing taun 1850, Gusti ing taun 2023 ngunjukaké asta-Nya kaping pindho kanggo nglumpukaké balung-balung matié Yézkiel kang wus padha mati ana ing dalan wiwit tanggal 18 Juli 2020. Ing taun 1851, wus ana sawijining gambaran visual anyar ngenani pekabaran iku kang dadi panggeneping wangsit Habakuk pasal loro, mangka kanthi mangkono nandhakaké yèn sawisé taun 2023, Gusti bakal kagungan sawijining panji urip anyar kanggo diangkat, kang dilambangaké déning loro papané Habakuk.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Loro papané Habakuk dipralambangaké déning loro papaning Sepuluh Préntah lan uga déning loro roti unjukan ing péstané Pentakosta. Satus patang puluh papat éwu iku katetepaké minangka pisungsung woh kawitan, lan wong-wong iku ya iku wong-wong ing Malakhi sing makili pisungsung “kaya ing jaman biyèn, kaya ing taun-taun kang kapungkur.” Wong-wong iku diangkat minangka pisungsung unjukan supaya katon déning sakdonya.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Wanguning satus patang puluh papat ewu diwiwiti kanthi pakempalan bebarengan, lan pakempalan iku kaleksanan lumantar Sabdaning Allah, awit balung-balung mati ing kitab Ezekiel padha diklumpukaké kanthi ngrungokaké Sabdaning Allah, nalika isih ana ing kahanan mati. Ezekiel nglambangaké piranti manungsa kang martakaké piwulang kang nglumpukaké balung-balung iku, nalika Pangéran nguluraké asta-Né kaping pindho kanggo nglumpukaké para sisihan-Né. Yesaya, Yeremia, Daniel, Yohanes, lan Ezekiel kabèh padha negesaké unsur manungsa kang nglantaraké pawarta ilahi marang balung-balung garing kang mati.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Sawisé balung-balung iku diklumpukaké, Pangéran nglairaké tambahing kawruh sing dibukak segelé pas sadurungé mangsaning cobaan katutup, lan kawruh iku dipralambangaké déning “bagean saka pamedhar wangsité Daniel sing magepokan karo dina-dina pungkasan.” Ing pamedhar wangsit kapindhoné Ezekiel, pepadhang sing dibukak segelé iku yaiku bilai katelu, yaiku pekabaran angin saka wetan sing ngembusi urip menyang balung-balung mau lan kanthi sabab ndadèkaké balung-balung iku ngadeg minangka bala gedhé sing rosa. Pepadhang sing dipratélakaké marang Daniel iku yaiku pepadhang sing dipralambangaké déning raja saka lor ing pasal sewelas. Bareng Ezekiel lan Daniel makili “bagean saka pamedhar wangsité Daniel sing magepokan karo dina-dina pungkasan,” yaiku kabar saka angin (wétan) lan raja saka (lor).

But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

Nanging kabar saka sisih wetan lan saka sisih lor bakal nggugah kagemengané; mulané dhèwèké bakal maju kanthi bebendu kang gedhé kanggo numpes lan ngentasake akèh wong babar pisan. Daniel 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

Ing taun 1856, Pangéran netepaké arep ngrampungaké pakaryan pematerèn marang umat-Né, nanging wong-wong mau padha mbrontak. Pesen sing dipun karsakaké kanggo dienggo ngetokaké wong-wong mau saka kaanané Laodikia yaiku “pitu kaping” ing Imamat rong puluh enem. Nalika Pangéran wiwit nglumpukaké umat-Né ing Juli 2023, Panjenengané sapisan manèh maringaké marang wong-wong mau pesen bab “pitu kaping,” lan ing antarané prakara-prakara liyané, nedahaké yèn ing Dina Pangruwating Dosa antitipikal slomprèt Yobel kudu muni, kang uga dadi wektu nalika slomprèt kapitu uga kudu muni. Slomprèt Yobel iku pralambang saka “pitu kaping,” lan slomprèt kapitu iku bilai katelu. Nalika Mikhaèl tumurun ing Daniel pasal sepuluh, Daniel nggambaraké wong-wong sing oleh pengalamané wong-wong sing ndedonga pandonga Imamat rong puluh enem, lan wong-wong sing ngupaya mangertèni rahasia kenabian ing Daniel pasal loro.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Danièl nglambangaké wong-wong kang wus diklumpukaké déning swarané Gusti Allah, banjur padha ngadeg ing sikilé, dikuwataké kanggo martakaké piwulang saka wetan lan lor. Wong-wong mau martakaké piwulang iku nganti tekan angger-angger Minggu kang énggal bakal rawuh. Proses ngadegaké bala iku minangka perkara ramalan kang rinci banget, lan titik wektu nalika Ketuhanan wiwit kagandhèng karo kamanungsan sajroning kasampurnaning panyegelan tumrap satus patang puluh papat ewu iku diwiwiti ing sajarah kang dilambangaké ana ing ayat sewelas saka Daniel sewelas. Sajarah kang dilambangaké wiwit ayat siji saka Daniel sewelas nganti ayat nembelas iku ngrangkep sajarah kang kasimpen saka ayat patang puluh, yaiku “bagean saka ramalané Daniel kang gegayutan karo dina-dina pungkasan.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Nalika kita wiwit nimbang ayat telulas nganti limalas saka Daniel sewelas, kang kawitan kasembadan ana ing Peperangan Panium ing taun 200 SM, wigati banget supaya kita mangertèni pinunjulé ayat-ayat iki. Panium iku perang proksi katelu saka telung perang proksi. Perang kapisan dipungkasi kanthi kamenangan kanggo kapausan lan bala proksiné, yaiku Amérika Sarékat, ing taun 1989. Perang sabanjuré, kang diwakili déning ayat sewelas lan rolas, kang kasembadan déning Peperangan Raphia, ratu kidul (Rusia), bakal ngalahaké ratu lor lan bala proksiné ing Ukraina. Perang katelu bakal padha kaya perang kapisan, yaiku kapausan (ratu lor) bakal menang ngungkuli Komunisme (Perserikatan Bangsa-Bangsa), lumantar bala proksiné (Amérika Sarékat). Nanging perang proksi katelu, yaiku Peperangan Panium, uga bakal miwiti Perang Donya III.

We will continue this study in the next article.

Kita badhé nglajengaken panaliten punika ing artikel salajengipun.

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Kaya dene reruwet kang kaya rodha ana ing sangisoring pituduhe asta ing sangisoring swiwi para kerub, mangkono uga reroncening prastawa-prastawa manungsa kang ruwet ana ing sangisoring pangwasaning Allah. Ana ing satengahing pasulayan lan kerusuhan para bangsa, Panjenengane kang lenggah ana ing sadhuwure para kerub isih nuntun sakehing prakara ing bumi.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Riwayaté bangsa-bangsa sing siji sawisé sijiné ngenggoni wektu lan papan sing wis diparagaké kanggo wong-wong mau, kanthi tanpa sadhar dados paseksi tumrap kayektèn kang wong-wong mau dhéwé ora mangertèni tegesé, ngandika marang kita. Kanggo saben bangsa lan kanggo saben pribadi ing jaman saiki, Gusti Allah wis netepaké papan ing sajroning rancangan-Nya kang agung. Ing jaman saiki manungsa lan bangsa-bangsa lagi diukur nganggo bandhul unting-unting ing tangan Panjenengané kang ora naté klèru. Kabeh, lumantar pilihané dhéwé, lagi netepaké wewatesaning nasibé, lan Gusti Allah nguwasani samubarang kabèh kanggo kaleksananing karsa-karsané.”

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

“Sajarah kang wus dipacaki déning AKU Kang Agung ana ing pangandikané, ngubungaké rerangkèn siji lan sijiné ana ing ranté pamuji, wiwit saka kalanggengan ing jaman biyèn tumuju marang kalanggengan ing jaman kang bakal teka, nyaritakaké marang kita ana ing ngendi kita saiki ana ing lumakuné jaman-jaman, lan apa kang bisa diarep-arep ana ing mangsa kang bakal rawuh. Sakabèhé kang wus diramalaké déning pamuji manawa bakal kelakon, nganti tumeka wektu saiki, wus kacathet ana ing kaca-kacaning sajarah, lan kita bisa sumurup kanthi temen yèn sakabèhé kang isih bakal kelakon bakal kasampurnakaké manut tatanané.

“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

“Rubuhing pungkasan saka sakehing pamaréntahan kadonyan wis kaweca kanthi cetha ana ing pangandikaning kayekten. Ing pamedhar wangsit kang kaandika nalika paukuman saka Gusti Allah dipratelakaké marang raja pungkasan Israèl, kaparingaké pawarta mangkéné:

“‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

“Mangkene pangandikané Pangéran Allah: Copotna serbaning raja, lan jupuken makutha iku: … unggulna wong kang asor, lan asoraken wong kang dhuwur. Aku bakal mbalikkaké, mbalikkaké, mbalikkaké iku: lan iku ora bakal ana manèh, nganti rawuh Panjenengané kang kagungan haké; lan Aku bakal maringaké iku marang Panjenengané.” Yehezkiel 21:26, 27.

“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

“Makutha kang kaangkat saka Israèl banjur pindhah kanthi runtut marang karajan-karajan Babil, Mèdo-Pèrsia, Yunani, lan Rum. Gusti Allah ngandika, ‘Iku ora bakal ana manèh, nganti rawuhipun Panjenengané kang kagungan haké; lan Aku bakal maringi iku marang Panjenengané.’”

“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

“Wektu iku wis cedhak. Dina iki pratandha-pratandhaing jaman nyatakake manawa kita lagi ngadeg ana ing ambang kadadeyan-kadadeyan gedhé lan khidmat. Kabèh ing donya kita lagi gonjang-ganjing. Ing ngareping mripat kita lagi kawujud ramalané Sang Juru Slamet bab kadadeyan-kadadeyan sing bakal ndhisiki rawuhipun: ‘Kowé bakal krungu bab perang lan kabar-kabar perang…. Bangsa bakal nglawan bangsa, lan kraton bakal nglawan kraton: lan bakal ana pailan, pageblug, lan lindhu ana ing manéka papan.’ Matius 24:6, 7.”

“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Jaman saiki iku sawijining wektu kang narik kawigatèn kanthi banget tumrap sakèhé wong sing urip. Para panguwasa lan negarawan, wong-wong kang manggoni kalungguhan kapitadosan lan wewenang, para priya lan wanita kang mikir saka sakehing golongan, manahé tumuju marang prastawa-prastawa kang dumadi ing saubengé kita. Wong-wong mau padha nyemak sesambetan antarbangsa kang tegang lan ora tentrem. Padha mirsani kakiyatan sengit kang lagi nguwasani saben unsur kadonyan, lan padha ngerti yèn ana prakara gedhé lan nemtokaké kang arep dumadi—yèn donya wis ana ing ambanging krisis kang nggegirisi banget.

“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

“Malaékat-malaékat saiki lagi nahan angin padhangkara, supaya aja ngembus nganti jagad iki dipèngeti bab karusakané sing bakal teka; nanging ana prahara kang lagi nglumpuk, siyap njeblug marang bumi; lan samangsa Allah maringi dhawuh marang para malaékat-Nya supaya nglèlèr angin-angin iku, bakal ana pemandhangan padhangkara kang ora bisa digambarake déning pena apa waé.

“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

“Kitab Suci, lan mung Kitab Suci, maringi pandhangan kang bener bab prakara-prakara iki. Ing kéné kababar adegan-adegan pungkasan kang agung sajroning sajarahing jagad kita, prastawa-prastawa kang wis nguncalaké wewayangané sadurungé, swaraning rawuhé njalari bumi gonjang-ganjing lan atiné manungsa padha semplah marga saka wedi.

“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

“‘“Lah, Pangeran ndadèkaké bumi dadi kothong, lan ndadèkaké dadi suwung, lan ngglundhungaké balihe, sarta mbuyaraké para pedunungé…. Wong-wong mau wis nerak angger-angger, ngowahi pranatan, lan nglanggar prajanjian langgeng. Mulané ipat wis nguntal bumi, lan wong-wong sing manggon ana ing kono dadi sepi lan cilaka…. Swara rebana mandheg, gumuruhing wong-wong sing padha bungah wis sirna, kabungahaning clempung mandheg.’ Yesaya 24:1–18.

“‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

“‘“Bilai tumrap dina iku! amarga dinané Sang Yehuwah wus cedhak, lan iku bakal teka kaya karusakan saka Kang Mahakwasa…. Winih-winihan wis bosok ana ing sangisoring bongkah-bongkahé, lumbung-lumbung dadi sepi lan rusak, gudhang-gudhang ambruk; amarga gandumé wis garing. Kapriye kéwan-kéwan padha ngrintih! komplotan sapi padha kebingungan, amarga padha ora duwé pangonan; mangka pepanthan wedhus-wedhus iya padha dadi sepi.” “Wit anggur wis garing, lan wit anjir saya layu; wit delima, wit kurma uga, lan wit apel, iya sakehing wit-witan ing ara-ara, padha garing: amarga kabungahan wis sirna saka anak-anaking manungsa.” Yoel 1:15–18, 12.

“‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

“‘Atiku lara nganti ing palebetinging ati; … aku ora bisa meneng, amarga kowe wis krungu, he nyawaku, swaraning kalasangka, wewaraning perang. Karusakan tumumpuk marang karusakan padha diwartakake; awit sakehe tanah wus dirusak.’

“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

“‘Aku nyawang bumi, lah iku tanpa rupa lan kosong; uga langit, lan ora ana pepadhangé. Aku nyawang gunung-gunung, lah padha gonjang-ganjing, lan sakehing bukit obah kanthi gampil. Aku nyawang, lah ora ana manungsa, lan sakehing manuk ing langit padha mlayu. Aku nyawang, lah papan kang subur wus dadi ara-ara samun, lan sakehing kutha-kuthané wus padha ambruk.’ Yeremia 4:19, 20, 23–26.”

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

“‘Adhuh! amarga dina iku gedhé, satemah ora ana sing padha karo iku: iku iya mangsaning kasangsarané Yakub; nanging dhèwèké bakal kapitulungan metu saka ing kono.’ Yeremia 30:7.” Education, 178–181.