A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Kecap atawa frasa anu didobelkeun dina firman anu diilhamkeun téh mangrupa lambang pesen malaikat kadua.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
Dina taun kadua pamaréntahan Nebukadnesar, Nebukadnesar ngimpi sababaraha impian, ku sabab éta sumangetna kaganggu, sarta saréna leungit ti dirina. Tuluy raja maréntahkeun supaya nyaur para ahli sihir, para ahli nujum, para tukang tenung, jeung urang Kasdim, pikeun méré nyaho ka raja ngeunaan impian-impianana. Ku kituna maranéhna datang sarta ngadeg di payuneun raja. Saterusna raja ngandika ka maranéhna, “Kami geus ngimpi hiji impian, sarta sumanget Kami kaganggu ku hayang nyaho éta impian.” Daniel 2:1–3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
Dina “poékna” peuting, Nebukadnesar ngimpi hiji arca, tapi manéhna teu sanggup deui ngélingan éta impian. Dina hiji impian peuting, manéhna ngimpi ngeunaan hiji arca, tapi impian ngeunaan arca éta sarua poékna pikeun pangartina sakumaha poékna peuting nalika manéhna ngimpi éta impian.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Geus bangsa Kasdim nyarita ka raja ku basa Siria, “Nun Raja, mugi hirup salalanggengna; wartoskeun impian éta ka abdi-abdi gusti, tangtu ku kami baris dipedar tafsirna.” Raja ngawaler sarta ngandika ka urang Kasdim, “Perkara éta geus leungit tina pangaweruh Kami. Lamun maraneh teu méré nyaho ka Kami impian éta katut tafsirna, maraneh bakal dicincang jadi sabagian-sebagian, sarta imah maraneh bakal dijadikeun tumpukan kokotor. Tapi lamun maraneh némbongkeun impian éta katut tafsirna, maraneh bakal nampi ti Kami hadiah, ganjaran, jeung kahormatan anu agung. Ku sabab éta, témbongkeun ka Kami impian éta katut tafsirna.” Daniel 2:4–7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Ujian ngeunaan impian patung Nebukadnesar téh mangrupa hiji ujian anu dirarancang pikeun ngaidéntifikasi saha anu sanggup méré pedaran nubuat anu bener ngeunaan hiji patung anu kaselimutan ku poék, babarengan jeung tafsiran kana eusi impian éta. Amanat malaikat kadua anu ngahiji jeung amanat Teriakan Tengah Peuting dina sajarah Millerite, geus ditipikeun ku Élias dina pasanggiri di Gunung Karmel. Éta ogé mangrupa hiji ujian anu baris nembongkeun, lain waé saha Allah anu sajati, tapi ogé saha nabi anu sajati. William Miller, anu ku Sister White sacara langsung disebutkeun geus ditipikeun ku Élias, ngawakilan Élias di Gunung Karmel. Sanajan kitu, anu keur diwakilan téh lain William Miller sorangan, sabaraha gedéna ogé, tapi leuwih-leuwih aturan-aturan tafsiran nubuat anu ku anjeunna geus dipingpin pikeun kaharti. Di Gunung Karmel, nabi-nabi allah jalu Baal jeung nabi-nabi allah bikang Asytarot dibuktikeun minangka nabi-nabi palsu. Dina sajarah kaum Millerite, gereja-gereja Protestan dibuktikeun minangka nabi-nabi palsu sakumaha ditipikeun ku Gunung Karmel.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Nalika gereja-gereja Protestan nembongkeun panolakana kana aturan-aturan tafsir nubuat ti William Miller, maranéhna jadi putri-putri Roma. Sacara nubuat, hiji putri téh mangrupakeun gambaran indungna. Ujian anu gagal kaliwatan ku kaum Protestan dina sajarah Millerite nyaéta ujian anu ngaidéntifikasi jeung ngahasilkeun hiji gambaran (putri) tina sato galak éta. Di dinya tanduk Protestantisme sajati ditembongkeun dina panentangan ngalawan tanduk Protestantisme murtad. Nebukadnesar nungtut hiji tafsir, sarta ku kituna anjeunna, dina pangapingan pangersa Allah, milu aub dina ngahasilkeun hiji manifestasi boh nabi-nabi palsu boh nabi-nabi sajati.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Maranehna ngawalon deui sarta saur, Mugi raja nyaritakeun impian éta ka para abdina, tangtu kami bakal nembongkeun hartina. Raja ngawalon sarta ngandika, Kuring nyaho kalawan pasti yen maraneh hayang meuli waktu, sabab maraneh nenjo yen éta perkara geus leungit tina ingetan kuring. Tapi lamun maraneh henteu ngabéjaan ka kuring impian éta, ngan aya hiji putusan pikeun maraneh: sabab maraneh geus nyiapkeun kecap-kecap bohong jeung ruksak pikeun diucapkeun di payuneun kuring, nepi ka waktuna robah; ku sabab éta, caritakeun ka kuring impian éta, mangka kuring bakal nyaho yen maraneh sanggup nembongkeun hartina. Daniel 2:7–9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Dina ahir mangsa-mangsa pangadilan, bédana anu geus dipintonkeun di Gunung Karmel, sarta dina 22 Oktober 1844, deuih digambarkeun dina Daniel pasal dua. Dina tilu gambaran nubuat ngeunaan Gunung Karmel, sajarah Millerite, jeung impian Nebukadnesar ngeunaan patung éta, tekenanana aya dina panarjamahan nubuat anu leres sakumaha diwakilan ku Élia, Miller, jeung Daniel. Panarjamahan impian éta nyaéta éta amanat anu dibuka segélna dina sajarah tempat dua golongan nabi dipintonkeun.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Urang Kasdim ngawaler di payuneun raja, pokna, “Teu aya saurang ogé manusa di sakuliah bumi anu bisa ngébréhkeun perkara anu dipénta ku raja; ku sabab éta, teu aya raja, pangéran, atawa panguasa anu kungsi nanyakeun hal anu saperti kitu ka tukang sihir, ahli nujum, atawa urang Kasdim. Jeung perkara anu dipénta ku raja téh kacida héséna; sarta teu aya deui anu bisa ngébréhkeun éta di payuneun raja, iwal ti para déwa, anu tempat cicingna henteu jeung daging.” Ku sabab ieu raja jadi bendu sarta pohara murkana, tuluy maréntahkeun supaya sakabéh jalma wijaksana di Babul dipaéhan. Daniel 2:10–12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
Di Gunung Karmel, Élia ngusulkeun éta ujian, sarta ujian anu ku anjeunna diusulkeun téh lain ngan ukur pikeun nembongkeun saha Allah anu sajati, tapi ogé saha nabi anu sajati. Dina Daniel pasal dua, urang Kasdim anu nétélakeun ujian anu nembongkeun bédana antara anu sajati jeung anu palsu. Maranéhna ngajelaskeun yén tafsir anu keur dipilarian ku Nebukadnésar téh ngan bisa dipikawanoh ku Allah, lain ku manusa. Maranéhna ogé ngeluh yén hubungan antara Nebukadnésar jeung para jalma wijaksana agama-na téh mangrupa hubungan anu henteu leres nalika maranéhna nyebutkeun yén “éta hiji perkara anu langka anu dipénta ku raja.” Maranéhna miharep sangkan raja, anu ngagambarkeun Nagara, ulah campur kana ranah agama anu salila ieu dipikaharti yén maranéhna nu boga kawenangan di dinya. Maranéhna lain nolak kana prinsip-prinsip ngahijina garéja jeung nagara; anu diprotes ku maranéhna téh nyaéta yén Nebukadnésar, anu ngagambarkeun Nagara, nungtut pikeun ngawasaan garéja. Maranéhna bakal ngarasa merenah ku hiji hubungan garéja-jeung-nagara, upama para pamingpin agama maréntah ka nagara. Ujian gambar sato galak téh mangrupa tempat urang mutuskeun takdir langgeng urang—sakumaha impian Nebukadnésar ngeunaan éta gambar—nyaéta ujian hirup atawa paéh.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
Jeung timbul parentah yen para jalma wijaksana kudu dipaehan; tuluy maranéhna néangan Daniél jeung rerencanganana pikeun dipaehan. Mangka Daniél ngawaler ka Ariokh, kapala pangawal raja, anu geus indit pikeun maehan para jalma wijaksana di Babul, kalayan piwuruk jeung hikmat: anjeunna ngawaler sarta nyarios ka Ariokh, kapala raja éta, “Ku naon parentah ti raja téh jadi kacida buru-buruna?” Tuluy Ariokh ngabéjakeun éta perkara ka Daniél. Daniél 2:13–15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Nalika Daniel dipaparin panyarahan ngeunaan pamahaman kaayaan hirup jeung maot dina impian ngeunaan arca anu can dipikawanoh éta, anjeunna ngagambarkeun panyarahan ka saratus opat puluh opat rébu kana kanyataan yén maranéhna aya dina sajarah ujian kadua, nyaéta ujian anu katingali, dina prosés pangujian tilu léngkah. Tapi Daniel lain ngan saukur ngagambarkeun jalma-jalma anu geus milih dahar kadaharan anu leres, ku kituna maranéhna lulus ujian kahiji, tapi ogé ngagambarkeun wakil manusa anu ku Allah geus dipaparinkeun wawasan husus kana nubuat Alkitab.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
Ngeunaan opat nonoman ieu, Allah maparin ka maranéhna pangaweruh jeung kapinteran dina sagala rupa élmu pangajaran jeung hikmah; ari Daniel, anjeunna dipaparin pangarti dina sagala titingalian jeung impian. Daniel 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Sanajan opat urang Ibrani anu satia éta sadayana lulus tina ujian perkara kadaharan, Daniel anu kapilih jadi pangemban pesen visi jeung impian. Daniel ngawakilan utusan nubuat sakumaha dilambangkeun ku Élia, Yohanes Pembaptis, Yohanes Nu Nampi Wahyu, William Miller, jeung Future for America. Utusan nubuat henteu kungsi dipisahkeun tina ujian nubuat.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
Dina mangsa Kristus, jalma-jalma anu nampik kasaksian Yohanes moal bisa meunang manpaat ti Yesus. Dina sajarah Millerite, jalma-jalma anu nampik pesen kahiji (anu dilambangkeun ku William Miller), moal bisa meunang manpaat ti pesen kadua. Dina duanana sajarah, anu satia henteu ngakuan kana naon prosés panggeuing éta nuju ngarah. Para murid nampik ningali salib, sanajan maranéhna geus écés dibéjakeun yén éta bakal kajadian. Kaum Millerite teu bisa ningali kuciwa anu gedé. Daniel, waktu dibéjaan ku Arioch ngeunaan kaayaan hirup jeung pati anu patali jeung impian Nebukadnezar ngeunaan patung éta, henteu nyaho naon eusi impian éta atawa ka mana ujian ngeunaan patung éta nuju ngarah. Anu dipikanyahona ngan saukur yén éta téh kaayaan hirup jeung pati. Ku kituna, Daniel perelu waktu pikeun ngartos tafsirna.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Geus Daniel asup, tuluy nyuhunkeun ka raja supaya dipasihan waktos, sangkan anjeunna tiasa nembongkeun ka raja éta hartina. Daniel 2:16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Daniel parantos nembongkeun iman dina kadaharan (métodologi) anu parantos diputuskeun ku anjeunna pikeun didahar dina ujian anu kahiji. Ku sabab éta anjeunna dipasihan waktu, sakumaha para murid ogé dipasihan dina mangsa Kristus. Waktu anu dipasihkeun ka para murid téh nya éta rentang waktu pupusna Kristus, panguburan-Na, kabangkitan-Na, jeung kenaikan-Na anu mimiti, saméméh Anjeunna patepung jeung para murid di jalan ka Emmaus, tuluy deui di rohangan luhur. Saterusna dina ahir éta waktu Anjeunna ngambuskeun ka maranéhna Roh Suci.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Sanggeus ngadawuh kitu, Anjeunna ngahiliwirkeun napas ka maranéhna, tuluy ngadawuh ka maranéhna, Tampi Roh Suci. Yohanes 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Yehezkiel ngaramalkeun, tulang-tulang nu paéh dihijikeun deui. Tuluy Yehezkiel ngaramalkeun deui, sarta Roh Suci dihembuskeun ka awak-awak nu anyar kabentuk, tuluy maranéhna ngadeg jadi hiji pasukan anu gagah perkasa. Nalika Kristus ngembus ka para murid, Anjeunna muka pangarti maranéhna.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Geus Anjeunna muka pangarti maranéhna, supaya maranéhna ngartos Kitab Suci. Lukas 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Sakabéh nabi keur nyarita ngeunaan ahir dunya, jeung Daniel ogé lain iwal ti éta. Waktu anu dipénta ku anjeunna téh mangrupa hiji mangsa waktu supaya anjeunna tiasa nampa pencerahan. Mangsa ngantosan pikeun kaum Millerite téh ti saprak kuciwa anu kahiji nepi ka maranéhna ngakuan yén maranéhna aya dina waktu panundaan anu patalina jeung nubuat-nubuat dina Mateus pasal dua puluh lima jeung Habakuk pasal dua. Sajarah waktu panundaan dina sajarah kaum Millerite kacumponan dina mangsa amanat malaikat anu kadua. Daniel pasal dua ngagambarkeun sajarah anu sarua, ku kituna pamenta Daniel pikeun waktu sacara nubuat saluyu jeung waktu panundaan kaum Millerite. Ku sabab éta, pamenta Daniel pikeun waktu jeung waktu panundaan kaum Millerite ngagambarkeun waktu panundaan saratus opat puluh opat rébu, anu mimiti dina 18 Juli 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Paménta Daniel supaya dipasihan waktu pikeun ngartos impian Nebukadnésar ngeunaan éta patung dilambangkeun dina Wahyu pasal sabelas minangka tilu satengah poé nalika dua saksi ngagolér paéh di jalan. Dina sajarah tilu satengah poé dina Wahyu pasal sabelas, nyaéta tilu satengah poé anu sacara simbolis ngagambarkeun padang gurun nubuat, aya hiji sora anu ngagero. Sora manusa anu dipaké ku Panglipur pikeun ngahudangkeun jeung ngahirupkeun tulang-tulang garing anu paéh dilambangkeun ku Daniel, anu dipasihan panyingkepan nubuat ngeunaan naon éta impian téh jeung naon anu dilambangkeun ku éta impian. Sora anu ngagero di padang gurun geus dipasihan pangarti nubuat ngeunaan impian jeung titingalian, sakumaha dilambangkeun ku Daniel. Éta sora keur ngagero, ku kituna nétélakeun yén manéhna geus dipasihan talatah Ceurik Tengah Peuting, sarta éta ceurik dipasihkeun dina tengah peuting, anu ngagambarkeun poék.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
Dina poek pangjerona dina tengah peuting, sora (Daniel) dipaparin pangarti kana hiji talatah anu kasamaran ku poek. Parentah anu dipasihkeun ka sora (Ezekiel), nya éta supaya ngaramal ka tulang-tulang garing anu paéh. Nalika anjeunna ngalakukeun éta, Panglipur dihembuskeun ka nu paéh di jalan, sarta maranéhna “dihirupkeun deui.” Tapi panghirupan deui éta ngan bisa kajadian ku doa. Doa téh hiji titinggal jalan dina sajarah panghirupan deui tulang-tulang garing anu paéh, anu dipaéhan di jalan. Daniel sacara profétis ngawakilan éta titinggal jalan, pas pisan dina tempat anu pantes nalika éta titinggal jalan dipikawanoh.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Hiji hudang deui kahadéan ilahi anu sajati di antara urang téh mangrupa kabutuhan urang anu panggedéna jeung pangmendesakna di antara sagala kabutuhan. Milarian ieu kudu jadi pagawean urang anu pangheulana. Kudu aya ikhtiar anu daria pikeun meunangkeun berkah Gusti, lain ku sabab Allah teu kersa maparin berkah-Na ka urang, tapi ku sabab urang can siap pikeun narimana. Rama urang anu di sawarga leuwih kersa maparin Roh Suci-Na ka maranéh anu nyuhunkeun ka Mantenna, batan kolot dunya maparin paparin anu hade ka anak-anakna. Tapi ieu jadi kawajiban urang, ku pangakuan dosa, karendahan hate, tobat, jeung doa anu daria, pikeun nyumponan sarat-sarat anu ku éta Allah parantos jangji bakal maparin berkah-Na ka urang. Hiji hudang deui ngan ukur bisa diarep-arep minangka jawaban kana doa. Salila umat téh masih kacida kakurangna kana Roh Suci Allah, maranéhna moal mampuh ngahargaan pangwawaran Firman; tapi lamun kakawasaan Roh nyabak hate maranéhna, mangka wejangan-wejangan anu dipasihkeun moal tanpa pangaruh. Dibingbing ku piwuruk Firman Allah, kalayan panyataan Roh-Na, dina ngalaksanakeun kawijaksanaan anu séhat, jalma-jalma anu ngahadiran pasamoan urang bakal meunang pangalaman anu mulia, sarta sanggeus mulang ka imahna, bakal sayaga pikeun ngalantarankeun pangaruh anu nyageurkeun.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
Para panyangga-panyangga panji anu baheula terang kumaha tarung jeung Allah dina doa, sarta ngarasakeun curahan Roh-Na. Tapi maranéhna keur ngalalaworakeun panggung pagawean; jeung saha anu keur naék pikeun ngeusian tempatna? Kumaha kaayaan generasi anu keur tumuwuh? Naha maranéhna geus dipertobatkeun ka Allah? Naha urang hudang kana pagawean anu keur lumangsung di Bait Suci sawarga, atawa naha urang keur nungguan aya kakuatan anu maksa datang ka garéja saméméh urang bakal hudang? Naha urang miharep ningali sakabéh garéja dihirupkeun deui? Waktu éta moal kungsi datang.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Aya jalma-jalma dina garéja anu can tobat, jeung anu moal ngahiji dina doa anu sungguh-sungguh tur ngéléhkeun. Urang kudu ngamimitian pagawean ieu masing-masing. Urang kudu leuwih loba neneda, jeung leuwih sae nyarita saeutik. Kajahatan beuki ngalobaan, sarta umat kudu diajar supaya ulah ngarasa cukup ku wangun kasalehan tanpa roh jeung kakawasaanana. Lamun urang satia neuleuman haté urang sorangan, miceun dosa-dosa urang, jeung ngabenerkeun kacenderungan jahat urang, jiwa urang moal diangkat kana kasia-siaan; urang bakal teu percaya ka diri sorangan, bari ngabogaan rasa anu tetep yén kacukupan urang téh asalna ti Allah.” Selected Messages, buku 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Dumasar kana iman kana kadaharan anu dipilih ku Daniél pikeun didahar, anjeunna tuluy diasupkeun kana hiji prosés pangujian anu katingali, anu nungtut anjeunna ngagunakeun métodologi anu dilambangkeun ku kadaharanana, mimitina jangji yén Allahna bakal nétélakeun jeung ngajelaskeun impian éta, sarta sanggeusna ngalaksanakeun nepikeun impian éta ka raja. Anjeunna miboga kadaharan anu leres, atawa métodologi anu leres, tuluy anjeunna kudu nembongkeun imanna sacara katingali ku nepikeun amanat ngeunaan impian patung Nebukadnésar anu aya dina “poék” anu mutlak. Lampahna anu salajengna nyaéta pancaran iman anu katingali, sabab harita anjeunna ngalaksanakeun rumus ilahi pikeun umat Allah nalika maranéhna manggihan dirina aya dina kaayaan poék.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
“Poékna si nu jahat ngawengku jalma-jalma anu ngalalaworakeun solat. Godaan-godaan musuh anu dibisikeun ngarayu maranéhna kana dosa; jeung sakabéhna éta lantaran maranéhna henteu ngamangpaatkeun hak-hak istiméwa anu geus dipaparinkeun ku Allah ka maranéhna dina katangtuan ilahi ngeunaan solat. Ku naon putra-putri Allah kudu sungkan pikeun solat, padahal solat téh konci dina leungeun iman pikeun muka gedong pangbendaharaan sawarga, tempat disimpenna kabeungharan-kabeungharan Omnipotence anu taya watesna? Tanpa solat anu teu eureun-eureun jeung jaga anu taliti, urang aya dina bahaya jadi lalawora sarta nyimpang tina jalan anu bener. Musuh jiwa terus-terusan narékahan ngahalangan jalan ka tahta rahmat, supaya ku panyuhunkeun anu daria jeung iman urang henteu meunang rahmat jeung kakuatan pikeun nolak godaan.” Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Kalayan poékna eusi impian peuting Nebukadnesar, Daniel ngahiji raket jeung tilu rerencanganana, tuluy ngadoa.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Tuluy Daniel indit ka imahna, sarta ngabejaan ieu perkara ka Hananya, Misael, jeung Azarya, para rerencanganana; supaya maranéhna nyuhunkeun welas asih ka Allah sawarga ngeunaan ieu rusiah, sangkan Daniel jeung para baturna ulah binasa babarengan jeung sesa jalma-jalma wijaksana di Babul. Tuluy rusiah éta diwahyukeun ka Daniel dina hiji tetenjoan peuting. Tuluy Daniel muji Allah sawarga. Daniel ngawaler sarta ngandika, “Mugia ngaran Allah dipupujikeun salalawasna, langgeng salalanggengna; sabab hikmat jeung kakawasaan kagungan Mantenna. Mantenna ngarobah mangsa jeung usum; Mantenna nurunkeun raja-raja, sarta ngangkat raja-raja; Mantenna maparin hikmat ka nu wijaksana, jeung pangaweruh ka maranéhna anu boga pangarti. Mantenna ngungkabkeun perkara-perkara anu jero jeung anu disumputkeun; Mantenna uninga naon anu aya dina poek, sarta cahaya cicing jeung Mantenna. Ka Anjeun, ya Allah karuhun abdi, abdi muji sukur sarta muji, sabab Anjeun parantos maparin hikmat jeung kakawasaan ka abdi, sarta ayeuna parantos ngabéjaan ka abdi naon anu ku simkuring dipénta ka Anjeun; margi ayeuna Anjeun parantos ngabéjaan ka simkuring perkara raja éta.” Daniel 2:17–23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Mangka harita, Daniel diganjar ku Anjeunna anu “terang kana naon anu aya dina poek.” Gerakan pikeun nyieun panerapan poé Minggu keur lumangsung dina poek, sarta jalma-jalma anu geus ngaku ngadahar kadaharan ilahi dipiharep sangkan nganyahokeun kabentukna gambar sato galak anu nyiapkeun landasan agamis jeung pulitik pikeun maksa panerapan tanda kakawasaan kapapaan.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Daniél pasal dua netélakeun lain saukur sajarah malaikat kadua dina sajarah Millerite, tapi leuwih langsung anjeunna ngagambarkeun sajarah malaikat kadua dina gerakan malaikat katilu. Dina pangrojong kana pangujian ngeunaan impian patung Nebukadnésar, pangujian ngeunaan patung sato galak téh kagambarkeun. Léngkah-léngkah nubuat ngeunaan umat Allah anu hudang kana kaayaan hirup jeung paéh alatan hukum Minggu anu keur ngadeukeutan, keur diidéntifikasi kalayan kacida écésna dina kitab Daniél jeung Wahyu.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Daniel ngagambarkeun utusan tina sajarah nalika amanat hirup-atawa-maot ngeunaan impian patung disebarkeun. Anjeunna nangtung pageuh dina pola dahareun anu geus dipikahartina, sarta ku iman nyatakeun yén Allah tiasa nganyahokeun tetenjoan éta, tapi anjeunna nyuhunkeun waktos. Waktos éta nya éta waktos tungguan. Dina ahir waktos tungguan, anjeunna dipaparin pangaweruh ngeunaan naon anu aya dina impian poék Nebukadnesar, tapi henteu ngan saukur éta. Anjeunna lain ngan ukur nampi pamahaman ngeunaan impian patung, anu ngagambarkeun patung sato galak jeung ujian anu patali jeung éta, tapi anjeunna ogé muji Allah dina ahir waktos tungguan sabab Allah “maparin hikmah ka nu wijaksana, jeung pangaweruh ka maranéhna anu nyaho kana pamahaman: Anjeunna nembongkeun perkara-perkara anu jero jeung anu nyumput: Anjeunna uninga naon anu aya dina poék, jeung cahaya cicing sareng Anjeunna.”
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Daniel di dieu keur nempatkeun pupujina dina kontéks yén geus aya hiji “nambahanana pangaweruh”, sabab anjeunna anu ngaidentipikasi dina pasal dua welas yén “anu wijaksana” bakal ngartos “nambahanana pangaweruh”, sarta anjeunna ogé keur muji Allah yén Mantenna geus maparin “hikmah” jeung “pangaweruh” ka “anu wijaksana.” Anjeunna sacara langsung nujul kana para parawan anu wijaksana, sarta ngahubungkeun jamanna jeung mangsa reureuh. Anjeunna keur nempatkeun ilustrasi anu kapanggih dina pasal dua sacara langsung kana pangenapan sampurna tina mangsa reureuh dina Mateus dua puluh lima di jero gerakan malaikat katilu. Anu leuwih penting deui nyaéta kanyataan yén kitab Wahyu ngaidentipikasi yén pas saméméh panutupan mangsa kasempetan, Yohanes diparéntahkeun supaya ulah nyégél ucapan-ucapan nubuat tina kitab Daniel jeung Wahyu, sabab éta téh kitab anu sarua.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Sarta anjeunna ngandika ka abdi, “Ulah nyégél pangandika-pangandika nubuat tina ieu kitab, sabab waktuna geus caket. Sing saha anu lalim, sina tetep lalim kénéh; jeung anu kotor, sina tetep kotor kénéh; jeung anu bener, sina tetep bener kénéh; jeung anu suci, sina tetep suci kénéh.” Wahyu 22:10, 11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Waktu nalika nubuat Daniel jeung Wahyu kudu dipupus segelna téh aya dina mangsa ngadagoan dina misil sapuluh parawan, sarta mangsa éta dilambangkeun ku panyuhun Daniel pikeun dibéré waktu. Panyuhunana pikeun waktu dituturkeun ku doa, anu kudu lumangsung saméméh hudangna tulang-tulang garing anu paéh. Dina jangka waktu nalika nambahanana pangaweruh jeung pamahaman ngeunaan patung impian anu katutup ku poék diungkabkeun, Allah ngalakukeun deui hiji hal pikeun Daniel. “Anjeunna nembongkeun hal-hal anu jero jeung anu rusiah.” Hal anu rusiah tina sajarah Midnigt Cry nyaéta nubuat dina Wahyu anu dipupus segelna pas saméméh mangsa kasempetan rahmat ditutup. Hal anu “jero jeung rusiah” éta nyaéta “bebeneran.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Kaleresan janten konci nubuatan anu dibuka ka utusan anu dilambangkeun ku Daniel, anu ngamungkinkeun supaya sajarah nu disumputkeun tina “tujuh guludug” dipikawanoh. Sajarah nu disumputkeun éta nyaéta sajarah tina tilu tanda jalan. Nu kahiji mangrupa kuciwa, sareng nu pamungkas ogé mangrupa kuciwa, sakumaha digambarkeun dina sajarah Millerite. Kecap Ibrani anu ditarjamahkeun jadi “kaleresan” diciptakeun ku “Ahli Basa anu Endah”, ngaliwatan gabungan hurup kahiji, ka tilu welas, sareng hurup pamungkas tina alfabét Ibrani. Yesus nyaéta anu kahiji sareng anu pamungkas, sareng Anjeunna téh “kaleresan.” Wangunan kecap anu diciptakeun ku “Ahli Basa anu Endah” ngaidentipikasi tilu tanda jalan nubuatan anu mangrupa sajarah nu disumputkeun tina “tujuh guludug,” anu kudu disegel dugi ka Daniel nyuhunkeun “waktu” sareng angkat neneda.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Kuciwa hate dina 18 Juli 2020 nyaéta waymark anu kahiji, sarta éta ngagambarkeun kuciwa anu patali jeung waymark anu panungtung tina tilu waymark, nyaéta hukum Minggu. Hurup anu di tengah, nyaéta hurup ka tilu welas, mangrupa lambang pambrontakan, sarta éta ogé mangrupa lambang waymark anu di tengah dina sajarah anu nyumput tina tujuh guludug. Pambrontakan éta diwakilan ku parawan-parawan bodo dina Midnigh Cry, sabab Midnight Cry téh waymark anu di tengah tina sajarah tilu léngkah: 18 Juli 2020, Midnight Cry, jeung hukum Minggu anu enggal datang. Pas geus nepi ka tengah peuting, waktu asup kana jam ka tilu welas, di dinya manifestasi anu katingali tina parawan-parawan bodo dipintonkeun ku pangakuan maranéhna yén maranéhna henteu miboga minyak emas.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
Dina “padang gurun” simbolis tina “tilu satengah poé” dina Wahyu pasal sabelas, umat Allah digambarkeun keur aya dina sajarah simbolis tina kutuk “tujuh kali.” Dina ahir mangsa éta, maranéhna kudu nyaraho yén maranéhna geus dipencarkeun, yén maranéhna geus dosa, yén karuhun-karuhunna geus dosa, yén maranéhna geus leumpang sabalikna jeung Allah, sarta yén Allah geus leumpang sabalikna jeung maranéhna. Pangakuan éta kudu nganteurkeun maranéhna pikeun neneda doa Imamat dua puluh genep. Pangakuan yén maranéhna kudu neneda doa Imamat pasal dua puluh genep téh sajajar sacara nubuat jeung doa Daniél dina Daniél pasal dua, sarta éta digambarkeun ku doa Daniél dina pasal salapan. Alesan Daniél neneda doa Imamat dua puluh genep dina pasal salapan téh dumasar kana pangakuanana yén manéhna keur aya dina ahir tujuh puluh taun tina nubuat Yermia ngeunaan pangawulaan umat Allah.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Éta tujuh puluh taun anu sarua ngalambangkeun sajarah pemeteraian umat Allah. Éta tujuh puluh taun ngalambangkeun panyucian dina Malakhi pasal tilu jeung dua kali panyucian Bait ku Kristus. Éta ngalambangkeun sajarah ujian ngeunaan gambar sato galak. Sajarah éta dimimitian dina 11 Séptémber 2001, sarta ditungtungan ku hukum Minggu anu baris geura sumping. Dina ahir mangsa simbolis tujuh puluh taun éta, Daniel néangan hiji “waktu panundaan” sangkan anjeunna tiasa neneda. Doana dijawab nalika rusiah pamungkas tina nubuat diungkabkeun ka anjeunna. Pangungkaban éta sumping nalika umat Protestan sajati milik Allah masih aya dina mangsa paburencay “di padang gurun” sanggeus 18 Juli 2020. Dina waktu éta “bebeneran” diungkabkeun ka “sora anu ngagero di padang gurun”.
We will continue Daniel chapter two in the next article.
Urang baris neraskeun Daniel pasal dua dina artikel salajengna.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Mangka murka PANGERAN ngagedur ka ieu tanah, nepi ka ngadatangkeun ka dinya sakabéh kutuk anu kaungel dina ieu kitab; sarta PANGERAN nyabut maranéhna ti tanahna dina amarah, dina bebendu, jeung dina kagusaran anu kacida gedéna, tuluy ngalungkeun maranéhna ka tanah séjén, sakumaha anu katingali nepi ka poé ieu. Hal-hal anu disumputkeun kagungan PANGERAN Allah urang; ari hal-hal anu geus diwahyukeun kagungan urang jeung anak incu urang salalanggengna, supaya urang ngalakonan sakabéh kecap-kecap tina ieu Hukum. Ulangan 29:27–29.