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

Dina pasal sapuluh, Daniel disentuh tilu kali, sarta tilu sentuhan éta saluyu jeung tilu kali Daniel sacara pribadi ngalaman “mareh,” tetenjoan. Penampakan anu kahiji jeung anu panungtung nya éta Jibril, utusan Wahyu Yesus Kristus. Jibril téh anu nyandak pesen ti Kristus, anu dipaparinkeun ka Mantenna ku Rama, tuluy nepikeunana ka nabi, anu kudu ngirimkeunana ka jamaah-jamaah.

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

Tapi kami rek nembongkeun ka maneh naon anu kaunggel dina Kitab Kaleresan; jeung teu aya saurang ogé anu nangtung babarengan jeung kami dina ieu perkara, iwal Mikail, pangeran maraneh. Daniel 10:21.

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

Jibril terang nyaho yén manéhna téh mahluk ciptaan, ku sabab éta manéhna langsung ngingetkeun Yohanes sangkan ulah nyembah ka dirina dina kitab Wahyu.

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

Sarta kuring tuluy nyarandé ka suku-Na rék nyembah ka Anjeunna. Tapi saur-Na ka kuring, “Ulah kitu! Kami sasama abdi jeung anjeun, sarta jeung dulur-dulur anjeun anu nyekel kasaksian Yesus. Nyembah ka Allah, sabab kasaksian Yesus téh roh nubuat.” Wahyu 19:10.

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

Ku sabab kitu, nu ngulik nubuatan kudu ngartos yén alesan Gabriel netelakeun yén teu aya hiji ogé di luhur anjeunna patalina jeung naon anu “kacatet dina Kitab Kayaktian,” miboga maksud nubuatan anu tangtu. Nalika anjeunna netelakeun kanyataan yén ngan Kristus anu ngartos Kitab Suci leuwih hadé tibatan dirina, anjeunna netelakeun Kristus minangka “Mikail pangéran maranéh.” Tapi Mikail lain ngan ukur saurang pangéran, anjeunna téh malaikat agung.

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

Tapi Mikail malaikat agung, waktu manéhna pasalia paham jeung Iblis ngeunaan layon Musa, henteu wani ngedalkeun tuduhan anu ngahina ka anjeunna, tapi pok nyarios, “Mugia Gusti ngabendung maneh.” Yudas 7.

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

Ku kituna, katilu-teluna éta mangrupakeun panyabak malaikat, jeung tilu kalina Daniel ngalaman “mareh,” tetenjoan, éta téh malaikat. Dina katilu kalina Daniel dipanyabak, éta pikeun nguatkeun anjeunna, sabab saméméhna, dina panyabak anu kadua, anjeunna geus leungit kakuatanana.

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

Tuluy sumping deui ka kaula hiji anu rupana siga jelema, tuluy nyabak ka kaula sarta nguatkeun kaula, sarta ngandika, “He manusa anu kacida dipikanyaahna, ulah sieun: katengtreman mugi ka anjeun, sing kuat, enya, sing kuat.” Jeung nalika anjeunna parantos ngandika ka kaula, kaula jadi kuat, tuluy nyarios, “Mugi gusti abdi ngandika; margi gusti parantos nguatkeun kaula.” Tuluy anjeunna ngandika, “Naha anjeun terang ku naon margina sim kuring sumping ka anjeun? Ayeuna sim kuring baris mulih deui pikeun perang ngalawan pangéran Persia; sarta lamun sim kuring parantos angkat, mangka tingali, pangéran Yunani bakal sumping.” Daniel 10:18–20.

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

Jibril ngingetan Daniél yén manéhna “sumping pikeun ngajadikeun” Daniél “ngartos kana naon anu bakal tumiba ka bangsamu dina poé-poé panungtungan,” nalika manéhna nanya ka Daniél, “Naha aranjeun terang ku naon sababna kuring datang ka anjeun?” Luyu jeung naon anu geus diajarkeunana ka Daniél ngeunaan poé-poé panungtungan, Jibril tuluy nyatakeun yén manéhna bakal “balik pikeun perang ngalawan pangeran Pérsia: sarta nalika kuring geus indit, tingali, pangeran Grécia bakal datang.” Tuluy manéhna ngamimitian carita nubuat dina pasal sabelas, anu ngajelaskeun naon anu tumiba ka saratus opat puluh opat rébu dina poé-poé panungtungan. Éta carita nubuat ditempatkeun dina kontéks peperangan ngalawan “pangeran Pérsia” jeung “pangeran Grécia”.

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

Sajarah saéstuna antara Kores Agung jeung Aleksander Agung téh leuwih ti dua ratus taun. Tapi dina lini gedé dina Wahyu pasal sabelas, gerakan-gerakan panungtungan téh lumangsung gancang, sarta pas karajaan kagenep ditaklukkeun ku raja kalér palsu, karajaan katujuh, nyaéta sapuluh raja, anu dilambangkeun ku Yunani, geuwat sapuk pikeun mikeun karajaan maranéhna ka sato galak.

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

Dina hiji tataran, tetenjoan “mareh” dipaké tujuh kali dina Daniel pasal sapuluh. Urang parantos nganggap opat tina tujuh kali éta, sarta nangtukeun yén rujukan anu kahiji nyaéta nalika Daniel netelakeun yén saméméh taun katilu Koresyus, Daniel parantos ngartos tetenjoan éta. Dina tilu rujukan salajengna, tilu sentuhan dina unggal tetenjoan nuduhkeun pangalaman Daniel nalika anjeunna hudang tina pangduka salila dua puluh hiji poé. Hudangna kana kabangunanana disusun dumasar kana prosés tilu léngkah tina Injil langgeng, sarta tilu léngkah éta dilambangkeun ku malaikat-malaikat, sanajan léngkah nomer dua nyaéta Mikail, panghulu malaikat, nyaéta Anjeunna anu ngahirupkeun Musa tina maot, sarta mindahkeun anjeunna ka sawarga.

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

Tilu kali séjén kecap “vision” kapanggih dina pasal sapuluh, lain “mareh,” tapi “marah.” “Marah” téh wangun féminin tina “mareh.” Hartina nyaéta hiji titingalian, sarta sacara kausatif hiji “eunteung” atawa “kaca pikeun ngaca”. Konci kana hartina nyaéta yén éta téh “kausatif.” Éta mangrupa titingalian ngeunaan “penampakan”, tapi béda dina géndérna, ku kituna nandakeun amanat kenabian anu béda. Sakumaha katuduhkeun ku hartina, “eunteung” ngandung harti yén maranéhna anu ningali titingalian éta, ningali sajenis pantulan. Ieu unsur tina kecap éta anu “kausatif.” Wangenan kecap kausatif dina kontéks “marah,” jero pisan.

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

Istilah “kausatif” patali jeung konsép kausalitas atawa tindakan nu nyababkeun hiji hal kajadian. Dina linguistik, hususna dina morfologi kecap pagawéan, wangun kausatif nyaéta konstruksi gramatikal nu nuduhkeun yén subjék tina hiji kecap pagawéan keur nyababkeun jalma atawa barang séjén ngalakukeun tindakan nu dijelaskeun ku éta kecap pagawéan. Contona, dina basa Inggris, kecap pagawéan “to read” jadi kausatif nalika urang nyebut “to make someone read.” Di dieu, subjék téh nyababkeun jalma séjén ngalakukeun tindakan maca.

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

Wangun sabab nembongkeun yén jejer téh nanggung jawab pikeun nyababkeun lumangsungna kalakuan anu ditétélakeun ku kecap pagawéan. “Sabab” nujul kana cara kumaha hiji kalakuan atawa kajadian disababkeun nepi ka lumangsung. Dina tilu kali Daniel ngagunakeun kecap Ibrani “marah,” titingalian anu disawang éta nyababkeun nu ningali robah jadi sarupa jeung gambar anu keur disawangna.

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

Dina poe ka dua puluh opat bulan kahiji, waktu kuring keur aya di sisi walungan gedé, nya éta Hidékel, kuring ngangkat panon, tuluy ningali; sarta lah aya saurang lalaki maké lawon linen, beuteungna dibebed ku emas murni ti Uphaz. Awakna ogé siga batu beryl, beungeutna kawas pintonan (mareh) kilat, panonna kawas lampu seuneu, leungeunna jeung sukuna warnana siga tambaga digosok nepi ngagenclang, sarta sora ucap-ucapna kawas sora jalma réa. Jeung kuring, Daniel, nyalira anu ningali éta tetenjoan (marah); sabab jalma-jalma anu babarengan jeung kuring henteu ningali éta tetenjoan (marah); tapi aya kageteran anu gedé nimpah ka maranéhna, nepi ka maranéhna lumpat nyumput. Ku sabab kitu kuring ditinggalkeun nyalira, sarta ningali ieu tetenjoan (marah) anu gedé, jeung taya deui kakuatan anu kari dina diri kuring; sabab kageulisan kuring robah dina diri kuring jadi karuksakan, sarta kuring teu nyésakeun kakuatan nanaon. Sanajan kitu kuring ngadéngé sora ucap-ucapna; sarta waktu kuring ngadéngé sora ucap-ucapna, harita kuring murag kana saré anu jero bari nyanghareup ka handap, raray kuring nyanghareup kana taneuh. Daniel 10:4–9.

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

Dina ahir dua puluh hiji poé mangsa perkabungan, anu dina poé-poé panungtungan sajajar jeung tilu satengah poé nalika dua saksi éta paéh di jalan, Daniel ujug-ujug dipidangkeun ningali pintonan Kristus, sarta pintonan-Na téh “saperti pintonan (mareh) kilat.” Kajadian éta, dina ahir tilu satengah poé dina Wahyu pasal sabelas, ngahasilkeun hiji pamisahan, sabab “jalma-jalma anu babarengan jeung” Daniel dipidangkeun “[ningali] lain tetempoan éta (marah); tapi kasieunan anu gedé narajang maranéhna, nepi ka maranéhna lumpat nyumput. Ku sabab kitu” Daniel “ditinggalkeun nyorangan,” tapi “jalma-jalma anu babarengan jeung kuring [dipidangkeun ningali] lain tetempoan éta (marah); tapi kasieunan anu gedé narajang maranéhna, nepi ka maranéhna lumpat nyumput sorangan”.

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

Paningal anu ditingali ku Daniel nalika anjeunna nyorangan téh nya éta paningal feminin, anu boga sipat ngabalukarkeun, anu ngarobah Daniel jadi sarua jeung gambar dina paningal éta. Parobahan éta kajadian ku jalan dicabutna kakuatan kamanusaan Daniel, sarta kaéndahanana dirobah jadi karuksakan.

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

“Daging pisan tempat jiwa ngadom sarta ku éta jiwa ngalaksanakeun padamelanana téh kagungan Gusti. Urang teu boga hak pikeun ngalalaworakeun hiji bagian waé tina mesin hirup ieu. Satiap bagian tina organisme hirup téh kagungan Gusti. Pangaweruh ngeunaan organisme jasmani urang sorangan kedah ngajar ka urang yén unggal anggota kudu ngalakukeun palayanan ka Allah, minangka alat kabeneran.

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

“Teu aya iwal ti Allah anu sanggup nundukkeun kareueus dina haté manusa. Urang teu bisa nyalametkeun diri sorangan. Urang teu bisa ngalahirkeun deui diri sorangan. Di palataran sawarga moal aya lagu anu ditembangkeun, Ka diri kuring anu nyaah ka diri sorangan, jeung ngumbah diri sorangan, nebus diri sorangan, ka diri kuring muga kamulyaan jeung kahormatan, berkah jeung puji-pujian. Tapi ieu anu jadi nada poko tina lagu anu ditembangkeun ku loba jelema di dieu, di dunya ieu. Maranéhna teu nyaho naon hartina jadi lemah lembut jeung handap asor dina haté; jeung maranéhna ogé teu boga maksud pikeun nyaho ieu, lamun bisa nyingkahanana. Sakabéh Injil kacangkem dina diajar ti Kristus, kalembutan-Na jeung karendahan-Na.”

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

“Naon ari dipangmikeun bener ku iman? Éta téh pagawean Allah dina ngagolérkeun kamulyaan manusa kana lebu, sarta ngalakukeun pikeun manusa naon anu teu aya dina kakawasaanana pikeun dilakukeun ku dirina sorangan.” Testimonies to Ministers, 456.

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

Pangalaman dibenerkeun ku iman téh nyaéta pagawean Allah dina ngagolérkeun kamulyaan manusa kana lebu. Tetenjoan anu nyababkeun lalaki-lalaki anu bareng jeung Daniel kabur téh nyaéta tetenjoan bikang “kausatif” tina nembongna Kristus, sarta pas sanggeus kabeneran-dirina sorangan Daniel digolérkeun kana lebu, tilu sentuhan malaikat diterapkeun, anu tungtungna maparin kakuatan ka Daniel pikeun mawa éta amanat.

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

Dina taun 1888, malaikat anu kawasa turun mawa pesen ngeunaan pembenaran ku iman, sakumaha ditepikeun ku para Sesepuh Jones jeung Waggoner. Malaikat anu sarua éta deui turun dina tanggal 11 Séptémber 2001, mawa pesen anu sarua pisan ngeunaan pembenaran ku iman. Éta nandaan awalna prosés pemeteraian pikeun saratus opat puluh opat rébu. Dina ahir pemeteraian saratus opat puluh opat rébu, pesen dina awalna diulang deui, sabab Isa salawasna ngagambarkeun tungtung hiji perkara ku awal hiji perkara.

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

Dina tanggal 11 Agustus 1840, malaikat anu sarua éta turun sarta ngawitan tilu léngkah anu kalaksanakeun ti 1840 nepi ka 1844. Tilu léngkah éta dimimitian ku pangkuatan malaikat kahiji dina tanggal 11 Agustus 1840, datangna malaikat kadua dina tanggal 19 April 1844, jeung datangna malaikat katilu dina tanggal 22 Oktober 1844. Sajarah éta jadi pralambang turunna malaikat kahiji tina tilu malaikat dina tanggal 11 Séptémber 2001, anu satuluyna dituturkeun ku malaikat kadua dina kuciwa tanggal 18 Juli 2020, sarta éta dipungkas ku datangna malaikat katilu dina hukum Minggu anu moal lila datang.

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

Dina ahir éta sajarah, nalika Mikail turun pikeun ngahirupkeun deui Musa jeung Elia sanggeus tilu satengah poé paéh di jalan-jalan, sakumaha dilambangkeun dina Wahyu pasal sawelas, jeung sakumaha ogé dilambangkeun ku dua puluh hiji poé duka-citana Daniel, Kristus turun deui. Mimitina Anjeunna nembongkeun tetenjoan kamulyaan-Na, tetenjoan anu ngagolérkeun kamulyaan manusa kana lebu, sarta nimbulkeun hiji pamisahan. Sanggeus Daniel aya dina lebu, sarta sanggeus Daniel robah ku ningal kana tetenjoan feminin “causative”, anjeunna kakeureut ku Jabrail pikeun kahiji kalina, sarta diteundeun nangtung dina sukuna anu ngageter.

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

Saterusna Mikail, malaikat panghulu, lungsur pikeun “ngahudangkeun deui Musa” sarta noél Daniel pikeun kadua kalina, nepi ka anjeunna taya daya ku sabab kalindih ku kanyataan yén saenyana anjeunna keur nyarita jeung Pangéranna. Tuluy Jibril sumping sarta noél anjeunna pikeun katilu kalina, jeung nguatkeun anjeunna pikeun pagawean jadi panji dina hukum Minggu anu enggal datang. Tilu kali noél éta téh lambang tina tilu malaikat dina Wahyu opat welas, sanajan éta kajadian dina hiji poé baé.

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

Pangalaman malaikat kahiji ngawengku nembonganana Kristus saperti kilat, tetenjoan “kausal” anu misahkeun, jeung jamahan kahiji anu ngangkat Daniel tina lebu kamulyaan manusa na. Malaikat kahiji miboga sakabéh tilu léngkah anu kaasup dina nu kahiji, sabab éta ngawakilan talatah kahiji. Teu kabeneran lamun jamahan kahiji dicatet dina ayat SALAPAN nepi ka SAWELAS.

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

Sanajan kitu, sim kuring ngadéngé sora kecap-Na; jeung nalika sim kuring ngadéngé sora kecap-Na, harita sim kuring murag kana sare jero bari raray nyanghareup ka handap, jeung raray sim kuring nuju kana taneuh. Jeung, tempo, aya hiji leungeun noél ka sim kuring, anu ngadegkeun sim kuring dina tuur jeung dina dampal leungeun sim kuring. Jeung anjeunna ngandika ka sim kuring, “He Daniel, lalaki anu kacida dipikacinta, ngartikeun kecap-kecap anu ku sim kuring diucapkeun ka anjeun, sarta nangtung lempeng: sabab ayeuna sim kuring diutus ka anjeun.” Jeung nalika anjeunna parantos ngucapkeun ieu kecap ka sim kuring, sim kuring nangtung bari ngageter. Daniel 10:9–11.

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

Pangalaman kana panyabak anu kadua, anu dipasihkeun ku Kristus sorangan, ngarobah Daniel tina teu mampuh nyarita jadi mampuh nyarita jeung Gustina. Dina panyabak anu kadua, Daniel teu boga napas, ku kituna di dieu anjeunna digambarkeun aya dina titik pesen anu kahiji ti Ezekiel dina bab tilu puluh tujuh.

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

Sareng nalika anjeunna parantos ngucapkeun kecap-kecap anu sapertos kitu ka kuring, kuring nyanghareupkeun beungeut ka taneuh, sarta kuring jadi bisu. Jeung, tingali, saurang anu rupana siga putra-putra manusa noél biwir kuring; tuluy kuring muka sungut, nyarios, sarta saurna ka anjeunna anu nangtung di hareupeun kuring, Nun junjungan, ku sabab tetenjoan ieu kasedihan kuring ngadatang ka kuring, sarta kuring henteu nyésakeun kakuatan. Sabab kumaha hamba ti junjungan abdi ieu tiasa nyarios ka junjungan abdi ieu? margi ari kuring, harita kénéh teu aya deui kakuatan anu kari dina diri kuring, sareng napas ogé geus teu nyésa dina diri kuring. Daniel 10:15–17.

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

Dina amanat kadua Ezekiel, aya amanat ti opat penjuru angin anu kudu dihembuskeun ka tulang-tulang, sangkan éta tulang-tulang hirup sarta nangtung jadi hiji pasukan anu perkasa. Pangkuatan éta pasukan digambarkeun ku keuna anu katilu.

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

Tuluy datang deui hiji anu rupana kawas jelema, nyabak ka kuring, sarta nguatkeun kuring, sarta ngandika, “Eh manusa anu kacida dipikanyaahna, ulah sieun: karapihan jadi ka anjeun, kudu kuat, enya, kudu kuat.” Jeung waktu anjeunna geus ngandika ka kuring, kuring jadi dikuatkeun, tuluy ngandika, “Mugia gusti abdi nyarios; margi anjeun parantos nguatkeun abdi.” Tuluy saur anjeunna, “Naha anjeun terang ku naon sababna sim kuring sumping ka anjeun? Jeung ayeuna sim kuring bakal mulang deui pikeun tarung ngalawan pangeran Pérsia; sarta lamun sim kuring geus miang, tingali, pangeran Grécia bakal datang. Tapi sim kuring bakal némbongkeun ka anjeun naon anu kacatet dina Kitab Kayaktian; sarta teu aya saurang ogé anu ngadukung sim kuring dina ieu perkara, iwal ti Mikhaél, pangeran anjeun. Kitu deui sim kuring, dina taun kahiji Daríus urang Média, nya sim kuring sorangan, nangtung pikeun netepkeun sarta nguatkeun anjeunna. Jeung ayeuna sim kuring bakal némbongkeun ka anjeun kayaktian. Tingali, bakal aya deui tilu raja anu jumeneng di Pérsia; sarta anu kaopat bakal leuwih kacida beungharna ti maranéhna kabéh; sarta ku kakawasaanana ngaliwatan kabeungharanana anjeunna bakal ngagerakkeun sakabéh jalma ngalawan karajaan Grécia.” Daniel 10:18–11:2.

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

Amanat anu ngahirupkeun deui dua saksi dina Ezekiel pasal tilu puluh tujuh nyaéta amanat Islam tina cilaka anu katilu, nanging baris demi baris, amanat anu diidéntifikasi ku Jibril dina gambaran Mikail ngangkat Musa sarta mawa anjeunna ka sawarga minangka hiji panji, nyaéta amanat présidén panungtungan Amérika Sarikat. Éta téh amanat présidén kagenep (tanduk Républikan) anu dipaéhan dina taun 2020, sakumaha tanduk Protestan anu sajati ogé geus dipaéhan. Dina narasi Daniel, kabangkitan tina poé-poé pangduka pikeun tanduk Protestan anu sajati, ngantunkeun kana idéntifikasi kabangkitan tanduk Républikan.

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

Dina pasal kasapuluh kitab Daniel, kecap “vision” atawa “appearance” dipaké tujuh kali. Tujuh rujukan éta ditandaan ku kecap Ibrani anu sarua, iwal yén dina tilu kasempetan éta kecap téh dina wangun feminin, sedengkeun dina opat kasempetan séjénna dina wangun maskulin. Angka tujuh minangka bilangan kasampurnaan, sarta gabungan tilu-opat anu jumlahna tujuh téh mangrupa ciri utama tina kitab Wahyu, anu di dinya tilu anu panungtungan tina tujuh jamaah, tilu anu panungtungan tina tujuh segel, jeung tilu anu panungtungan tina tujuh tarompét sacara husus dibédakeun ti opat anu pangheulana.

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

Kitab Daniel jeung Wahyu téh kitab anu sarua, jeung dina harti ieu Daniel jeung Yohanes téh lambang poé panungtungan anu sarua. Titingalian ngeunaan Kristus dina pasal sapuluh, nya éta titingalian ngeunaan Kristus dina Wahyu pasal hiji.

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

Dina Wahyu bab hiji, Yohanes ngadangu hiji sora ti tukangeunna, tuluy manéhna ngalieuk pikeun ningali anu keur nyarita.

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

Kami ingsun aya dina Roh dina poé Gusti, tuluy ngadéngé di tukangeun kami hiji sora anu tarik, saperti sora tarompét, pokna: Kami teh Alfa jeung Oméga, nu pangheulana jeung nu pangpandeurina; jeung, naon anu ku maneh ditempo, tuliskeun dina hiji kitab, tuluy kirimkeun ka tujuh jamaah anu aya di Asia; ka Epesus, jeung ka Smirna, jeung ka Pergamus, jeung ka Tiatira, jeung ka Sardis, jeung ka Piladélpia, jeung ka Laodikia. Wahyu 1:10, 11.

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

Naha éta tilu sentuhan dina Daniel pasal sapuluh, atawa visi anu sarua dina pasal kahiji Wahyu, atawa dua amanat Ezekiel dina pasal tilu puluh tujuh, atawa Yesaya disentuh ku bara hirup anu dicokot tina altar, pangalaman éta nandakeun pangkuatan amanat pangéling-panungtungan, sarta éta amanat dimimitian dina waktu kabangkitan dua saksi dina Juli 2023. Daniel, Yohanes, Ezekiel, jeung Yesaya sadayana ngawakilan hiji utusan anu ngadangu “sora” tina “jalan-jalan baheula” di tukangeunna, anu naros, “saha anu ku Kami rek diutus?” Nalika éta utusan ngajawab, “ieu sim kuring, utus abdi,” anjeunna dikuatkeun sarta ngagedékeun sorana, saperti jalma anu sasambat di padang gurun. “Anu boga ceuli, sing ngadangu naon anu diucapkeun ku Roh ka jamaah-jamaah.”

We will continue this study in our next article.

Urang baris neruskeun ieu panalungtikan dina artikel urang salajengna.

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

“Dina kasempetan anu kakara dipedar éta, malaikat Jibril maparin ka Daniel sakabéh pangajaran anu harita sanggup ditarimana ku anjeunna. Sababaraha taun sanggeusna, kumaha ogé, nabi éta hayang leuwih ngartos perkara-perkara anu can acan dipedar sapinuhna, sarta manéhna deui nyanghareupan dirina pikeun neangan cahya jeung hikmah ti Allah. ‘Dina mangsa éta, kuring Daniel keur ngalakonan kasedihan salila tilu minggu pinuh. Kuring henteu ngadahar roti anu ngeunah, daging jeung anggur ogé henteu asup kana sungut kuring, kitu deui kuring henteu ngurapan diri pisan…. Tuluy kuring ngangkat panon kuring, sarta ningali, jeung lah aya saurang lalaki maké pakean linen, cangkéngna dikancing ku emas murni ti Uphaz. Awakna ogé siga batu beril, rarayna kawas kilat, panonna siga lampu seuneu, panangan jeung sukuna warnana kawas tambaga anu digosok ngagurilap, jeung sora kecap-kecapna kawas sora balaréa’ (Daniel 10:2–6).

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

“Pedaran ieu sarupa jeung anu dipasihkeun ku Yohanes waktu Kristus diungkabkeun ka anjeunna di Pulo Patmos. Taya nu kirang ti Putra Allah sorangan nembongan ka Daniel. Gusti urang sumping babarengan jeung utusan sawarga séjén pikeun ngajar Daniel ngeunaan naon anu bakal kajadian dina poé-poé pamungkas.

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

“Kaleresan-kaleresan anu agung anu diungkabkeun ku Panebus dunya teh dipasihkeun ka jalma-jalma anu neangan bebeneran lir harta karun anu disumputkeun. Daniel teh saurang sepuh. Hirupna geus kaliwat di tengah-tengah daya pikat hiji karaton kapir, pikiranana kabebeng ku urusan-urusan hiji kakaisaran anu agung. Tapi anjeunna nyimpang ti sakabeh eta, pikeun ngahinakeun jiwana di payuneun Allah, sarta neangan pangaweruh ngeunaan maksud-maksud Anu Maha Luhur. Jeung minangka jawaban kana panyambat-Na, cahya ti palataran sawarga ditepikeun pikeun jalma-jalma anu bakal hirup dina poe-poe panungtungan. Ku kituna, kalawan kumaha sajatina urang kudu neangan Allah, sangkan Anjeunna muka pangarti urang supaya ngartos kana bebeneran-bebeneran anu dibawa ka urang ti sawarga.”

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

“‘Kami Daniel nyalira anu ningali eta tetenjoan teh: sabab jelema-jelema anu babarengan jeung kami henteu ningali eta tetenjoan; tapi hiji kageter anu kacida gedéna nempuhan ka maranéhna, nepi ka maranéhna kabur pikeun nyumputkeun diri.... Jeung henteu aya deui kakuatan dina diri kami: sabab kaendahan kami robah dina diri kami jadi karuksakan, jeung kami henteu nyésakeun kakuatan saeutik ogé’ (ayat 7, 8). Sakur jalma anu saéstuna geus disucikeun bakal boga pangalaman anu sarupa. Beuki écés paningal maranéhna kana kaagungan, kamulyaan, jeung kasampurnaan Kristus, beuki écés deui maranéhna bakal ningali kalemahan jeung kateusampurnaan dirina sorangan. Maranéhna moal boga kahayang pikeun ngaku yén watakna henteu boga dosa; naon anu kungsi katémbong bener jeung éndah dina dirina sorangan bakal, lamun dibandingkeun jeung kasucian sarta kamulyaan Kristus, katémbong ngan saukur teu pantes jeung rawan kana karuksakan. Nya nalika manusa papisah ti Allah, nalika paningal maranéhna kana Kristus kacida samar-samarna, harita maranéhna nyebut, ‘Kami henteu boga dosa; kami geus disucikeun.’”

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

“Jibril ayeuna nembongan ka nabi, tuluy nyarios ka anjeunna kieu: ‘He Daniel, jalma anu kacida dipikanyaahna, ngartikeun kecap-kecap anu ku Kami diucapkeun ka maneh, sarta nangtung lempeng: sabab ayeuna Kami diutus ka maneh. Jeung sanggeus anjeunna ngucapkeun kecap éta ka kuring, kuring nangtung bari ngageter. Tuluy anjeunna ngadawuh ka kuring, Ulah sieun, Daniel: sabab ti poé kahiji maneh netepkeun haté pikeun ngartos, jeung pikeun ngahinakeun diri di payuneun Allah maneh, kecap-kecap maneh geus kadangu, sarta kuring datang ku sabab kecap-kecap maneh’ (ayat 11, 12).”

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

“Kacida gedéna kahormatan anu dipintonkeun ka Daniel ku Kaagungan sawarga! Mantenna nguatkeun abdi-Na anu ngageter ku kasieun sarta ngajamin anjeunna yén doana geus kadangu di sawarga. Minangka jawaban kana éta panuhun anu sumanget pisan, malaikat Gabriel diutus pikeun mangaruhan manah raja Persia. Salila tilu minggu, éta pangawasa geus ngalawan pangaruh-pangaruh Roh Allah waktu Daniel keur puasa jeung neneda, tapi Pangéran sawarga, Malaikat Agung, Mikael, diutus pikeun ngabalikeun manah raja anu nekad éta sangkan nyokot hiji léngkah anu pasti pikeun ngawalon doa Daniel.

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

“‘Sarta nalika anjeunna ngucapkeun kecap-kecap anu kitu ka kuring, kuring nyanghareupkeun raray ka taneuh, sarta kuring jadi teu tiasa nyarita. Jeung, tingali, aya saurang anu rupana siga sarupaning anak-anak manusa nyabak biwir kuring…. Sarta ngadawuh, He lalaki anu kacida dipikanyaahna, ulah sieun: katengtreman pikeun anjeun, sing kuat, enya, sing kuat. Sarta nalika anjeunna geus ngadawuh ka kuring, kuring jadi dikuatkeun, tuluy nyarita, Mugi Gusti abdi ngadawuh; margi Gusti parantos nguatkeun abdi’ (ayat 15–19). Kacida agengna kamulyaan ilahi anu dinyatakeun ka Daniel, nepi ka anjeunna teu sanggup nahan éta paningal. Satuluyna utusan sawarga nyamarkeun caangna ayana anjeunna sarta nembongan ka nabi salaku ‘saurang anu rupana siga sarupaning anak-anak manusa’ (ayat 16). Ku kakawasaan ilahi-Na anjeunna nguatkeun ieu jalma anu jujur tur pinuh ku iman, sangkan ngadangu talatah anu dikintunkeun ka anjeunna ti Allah.”

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

“Daniel teh saurang abdi anu satia ka Nu Maha Agung. Hirupna anu panjang pinuh ku kalakuan-kalakuan mulya dina pangabdian ka Gustina. Kasucian tabiatna jeung kasatiaan anu teu goyah téh ngan kasaruaan ku karendahan haténa jeung ku kanyeselan haténa di payuneun Allah. Urang ngulang deui, Hirup Daniel téh hiji gambaran anu diilhamkeun ngeunaan panyucian sajati.” Sanctified Life, 49–52.