Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Ayat ka sapuluh, tina pasal ka sabelas kitab Daniel, ngahijikeun pesen internal jeung eksternal ku kecap “benteng.” Patalina anu dijieunna jeung nubuat genep puluh lima taun Yesaya, nangtukeun yén “benteng” dina nubuat eksternal téh nyaéta Rusia, jeung “benteng” internal tina Bait Allah anu diadegkeun ku Kristus dina sajarah anu sarua. Benteng eksternal, anu aya dina ayat ka tilu puluh hiji, diidéntifikasi minangka “tempat suci kakuatan,” ngawakilan saurang raja dunya atawa hiji karajaan. Benteng internal, atawa tempat suci kakuatan internal, nyaéta Bait Allah anu diadegkeun ku Utusan Perjangjian dina opat puluh genep taun.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Dina Tempat Nu Mahasuci di Bait Allah éta (bénténg), Allah linggih di sawarga.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Dina kitab Daniel aya dua kecap Ibrani anu duanana ditarjamahkeun jadi “bait suci.” Hiji nyaéta “miqdash,” jeung nu hiji deui nyaéta “qodesh.” “Miqdash” bisa ngawakilan bait suci kapir, atawa bait suci Allah, atawa malah hiji benteng. “Qodesh” ngan dipaké pikeun ngawakilan bait suci Allah dina Alkitab. “Bait suci” (miqdash) kakuatan (benteng), dina ayat tilu puluh hiji tina Daniel pasal sabelas, ditarjamahkeun minangka “bait suci kakuatan”, sarta kecap Ibrani anu ditarjamahkeun jadi bait suci di dinya nyaéta “miqdash” anu ngawakilan Kota Roma, anu jadi lambang kakuatan Romawi dina sajarah boh Roma kapir boh Roma kapausan. Daniel ngagunakeun dua kecap Ibrani éta kalawan taliti pisan. Dina ayat-ayat anu jadi tihang puseur Adventisme, urang manggihan kecap “bait suci.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Tuluy sim kuring ngadangu aya hiji malaikat keur nyarita, sarta malaikat nu séjén nanya ka éta malaikat anu keur nyarita téa, “Sabaraha lilana éta titingalian ngeunaan kurban sapopoé, jeung palanggaran anu mawa kana karuksakan, nepi ka Bait Suci jeung pasukanana duanana dipasrahkeun pikeun diinjak-injak?” Jeung manéhna ngadawuh ka kuring, “Nepi ka dua rébu tilu ratus poé; satuluyna Bait Suci bakal disucikeun.” Daniel 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Kecap Ibrani anu ditarjamahkeun jadi “bait suci,” dina duanana ayat, nya éta “qodesh,” sarta ngan dipaké pikeun ngawakilan bait suci Allah. Dina ayat sabelas, anu ngaidentifikasi Roma kafir, sarta hususna kuil Pantheon di Kota Roma, urang manggihan kecap “bait suci”, tapi dina ayat éta kecapna nyaéta kecap Ibrani “miqdash.”

Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

Sumuhun, anjeunna ngagedékeun dirina nepi ka ka Pangéran balad, sarta ku anjeunna kurban sapopoé dileungitkeun, jeung tempat pangsucian-Na diruntuhkeun. Daniel 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“Tempat suci kakuatan” dina ayat tilu puluh hiji tina Daniel sabelas nyaéta kecap Ibrani “miqdash,” sarta éta muncul patalina jeung kecap Ibrani anu ditarjamahkeun jadi “benteng” dina ayat tujuh jeung sapuluh dina pasal sabelas. Dina ayat tujuh raja kidul asup nepi ka jero kota Roma sarta nyekel raja kalér jadi tawanan, sabab anjeunna asup kana bentengna, tapi dina ayat sapuluh, raja kalér ngan naék “ka” “benteng” éta, sabab anjeunna eureun di tapel wates karajaanna jeung Mesir. Di tapel wates Raphia éta ayat salajengna rek nyangkem. “Tempat suci kakuatan” dina ayat tilu puluh hiji nyaéta “miqdash,” tina “benteng”.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Patempuran di wewengkon tapal wates di Raphia ngalambangkeun patempuran di wewengkon tapal wates di Ukraina. Sajarah nubuat éta dipikawanoh ku ngartos yén “sirah” téh karajaan atawa raja, nya éta benteng kakawasaanana, tapi nubuat éta nuju nyarita ngeunaan hiji bebeneran internal jeung hiji bebeneran éksternal. “Tempat suci kakawasaan” pikeun garis éksternal dilambangkeun ku tempat suci “miqdash”, sedengkeun tempat suci kakawasaan pikeun garis internal dilambangkeun ku tempat suci “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

Taun 1844 nepi ka 1863 ngawakilan hiji garis sajarah nubuat anu ngagambarkeun panyegelan saratus opat puluh opat rébu. Dua rébu lima ratus dua puluh taun paburencay ngalawan karajaan kalér réngsé dina taun 1798, sarta garis dua rébu lima ratus dua puluh taun anu sarua ngalawan karajaan kidul réngsé dina taun 1844. Dua garis éta ngawakilan sifat handap manusa jeung sifat luhur manusa. Sifat handap, anu diwakilan ku karajaan kalér, nyaéta awak, sedengkeun sifat luhur nyaéta sirah. Sirah téh ibu kota karajaan, sarta éta téh raja. Pikeun gambaran ieu Kristus milih Yuda, karajaan kidul, pikeun nempatkeun ngaran-Na, sarta kota ibu kotana nyaéta Yerusalem. Yerusalem nyaéta tempat ayana Bait Suci kakuatan anu sajati, sarta dina bait suci éta aya hiji rohangan tahta pikeun raja, anu nyaéta sirah.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“tujuh kali” dina Imamat dua puluh genep téh nya éta bebeneran pamungkas anu ngégél dina taun 1856, anu dimaksudkeun pikeun maparin kakuatan ka hiji panji supaya ngaréngsékeun pagawéan. Ti taun 1844 nepi ka 1863, Kristus ngamaksudkeun ngahijikeun Kaallahan-Na jeung kamanusaan pikeun salalanggengna, tapi kamanusaan murtad.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Dina waktu harita Anjeunna can sanggup ngarobah sipat handap manusa, sabab éta kajadianana dina kadatangan-Na anu kadua. Tuluy Anjeunna bakal ngarobah sipat luhur manusa jadi sarupa jeung gambar-Na, ku ngahijikeun hulu umat manusa jeung hulu Kaallahan. Hulu téh ibukota karajaan. Hulu téh raja, jeung nalika Kristus ngalaksanakeun parobahan Kaallahan ngahiji jeung kamanusaan, Anjeunna ngahijikeun hulu kamanusaan jeung Kaallahan di tempat suci di Yerusalem, nya éta di Rohangan Maha Suci, tempat Kristus linggih babarengan jeung Rama-Na.

To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

Ka manéhna anu unggul, ku Kami bakal dipaparin lungguh babarengan jeung Kami dina tahta Kami, sakumaha Kami ogé geus unggul, sarta geus linggih babarengan jeung Rama Kami dina tahta-Na. Sing saha anu boga ceuli, sing ngadenge naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kristus jangji yén maranéhna (urang Laodikia) anu unggul sakumaha Anjeunna unggul (jeung jadi urang Filadelfia), bakal didudukeun babarengan jeung Anjeunna di tempat-tempat sawarga.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

Anu ku Anjeunna dipidamel dina Kristus, waktu Anjeunna ngahudangkeun Anjeunna tina nu maraot, sarta nempatkeun Anjeunna di katuhu-Na sorangan di tempat-tempat sawarga, … sarta geus ngahudangkeun urang babarengan, jeung ngajadikeun urang diuk babarengan di tempat-tempat sawarga dina Kristus Yesus. Epesus 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Ngagabungna dua iteukna Ezekiel (kamanusaan jeung Kaallahan) dilaksanakeun di pangsucina kakuatan Allah (qodesh), dina waktu anu sarua nalika benteng kakuatan (miqdash) diidéntifikasi minangka konci nubuat anu nyambungkeun duanana jalur internal jeung éksternal tina éta nubuat anu dibawa ku Jibril sangkan Daniel ngartos ngeunaan naon anu bakal tumiba ka umat Allah salila mangsa panyegelan saratus opat puluh opat rébu. Kristus miharep ngalaksanakeun padamelan ieu dina sajarah Millerite, tapi éta padamelan kagagalan ku lantaran pemberontakan taun 1863, nanging sajarah ti 1844 nepi ka 1863 tetep aya minangka hiji jalur anu ngagambarkeun éta padamelan anu kungsi diusahakeun.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Ayat kasapuluh dina Daniel pasal sabelas ngandung konci pikeun ngartos pesen internal jeung éksternal dina ayat sabelas nepi ka lima belas, anu sumping kana sajarah kenabian urang dina taun 2014. Ayat kasapuluh nangtukeun taun 1989, nyaéta waktu ahir dina gerakan réformasi saratus opat puluh opat rébu, tapi éta ogé ngandung konci anu ngamungkinkeun taun 2014 diaku minangka hiji waymark dina sajarah panyegelan.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Dina 22 Oktober 1844, Utusan Perjangjian ujug-ujug sumping ka Bait Suci anu parantos Anjeunna ngadegkeun. Titimangsa éta ngalambangkeun 11 Séptémber 2001 nalika malaikat katilu sumping deui, sarta tarompet katujuh mimiti disada deui. Tuluy sajarah taun 1840 nepi ka 1844 ogé kudu diulang, sabab malaikat anu turun dina 11 Agustus 1840 téh lain saurang pribadi anu langkung handap ti Yesus Kristus, sarta padamelan-Na nya éta nyaangan bumi ku kamulyaan-Na.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 nepi ka 1844 ogé ngagambarkeun mangsa ti 11 Séptémber 2001 nepi ka hukum Minggu nu enggal sumping, sakumaha 1844 nepi ka 1863 ogé ngagambarkeun 11 Séptémber 2001 nepi ka hukum Minggu nu enggal sumping. Sister White ngajajarkeun sajarah taun 1844 jeung sajarah salib, sarta salib ngagambarkeun hiji pamisahan antara dua sajarah nu masing-masing lilana tilu satengah taun, anu duanana silih sajajarkeun. Salib netepkeun yén sajarah nu miheulaan, nu dimimitian dina 1840 jeung dipungkas dina 1844, jeung sajarah saterusna nepi ka 1863, nyaéta dua sajarah paralel, anu duanana ngagambarkeun mangsa pemeteraian.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Garis kahiji ti taun 1840 nepi ka 1844 ngawakilan kameunangan umat Advent Filadelfia, sedengkeun garis séjén ti taun 1844 nepi ka 1863 ngawakilan kagagalan umat Advent Laodikia. Duanana golongan éta diwakilan dina Daniel pasal sapuluh, sabab Daniel, anu ngawakilan para parawan wijaksana anu meunang kameunangan salila mangsa panyegelan saratus opat puluh opat rébu, ningali éta titingalian, ari maranéhna anu babarengan jeung anjeunna mah kabur ti éta titingalian.

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 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: 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. Daniel 10:4–7.

Jeung dina poe ka dua puluh opat bulan kahiji, nalika sim kuring aya di sisi walungan gedé, nya éta Hidékel; tuluy sim kuring ngangkat panon, ningali, jeung, behold, aya saurang lalaki maké lawon linen, pingpingna dibebed ku emas murni ti Uphaz: Awakna ogé saperti batu beryl, beungeutna kawas kilat, panonna kawas lampu seuneu, leungeunna jeung sukuna warnana kawas tambaga anu digosok nepi ka ngagenclang, sarta sora ucapna kawas sora jalma réa. Jeung ngan sim kuring, Daniel, anu ningali éta tetenjoan; sabab jalma-jalma anu jeung sim kuring teu ningali éta tetenjoan; tapi maranéhna katarajang ku kageteran anu pohara gedéna, nepi ka maranéhna lalumpatan nyumput. Daniel 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Dina pasal katujuh kitab Daniel, sanggeus Daniel ningali titingalian ngeunaan sato-sato galak pamangsa, Jibril sumping pikeun ngajelaskeun éta titingalian.

I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

Sim kuring Daniel kacida susahna dina roh sim kuring di jero raga sim kuring, sarta tetempoan dina sirah sim kuring ngaganggu ka sim kuring. Sim kuring tuluy ngadeukeutan ka salah sahiji anu nangtung di dinya, sarta naroskeun ka anjeunna perkara kayaktian sadaya ieu. Ku kituna anjeunna nerangkeun ka sim kuring, sarta ngajadikeun sim kuring terang kana harti eta perkara-perkara. Daniel 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Dina Daniel pasal dalapan, sanggeus Daniel ningali titingalian ngeunaan sato-sato tempat suci, Jibril sumping pikeun ngajelaskeun éta titingalian.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Sarta kajadian, basa kuring, nya kuring Daniel, geus ningali eta titingalian, sarta neangan hartina, lah aya nu nangtung di hareupeun kuring saperti rupa hiji jelema. Sarta kuring ngadangu sora hiji jelema ti antara sisi-sisi walungan Ulai, anu nyeluk, sarta ngandika, Jibril, sangkan ieu jelema ngartos kana eta titingalian. Daniel 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Dina pasal kasalapan kitab Daniel, sanggeus Daniel ngartos kana jumlah taun anu ditangtukeun ku Yermia sarta anu dilambangkeun dina tulisan-tulisan Musa minangka boh panyapa boh sumpah Allah, Jibril sumping pikeun ngajelaskeun éta titingalian.

And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

Jeung basa kuring keur nyarita, jeung neneda, jeung ngaku dosa kuring sarta dosa umat kuring Israil, jeung ngahaturkeun panyuhun kuring ka payuneun PANGERAN Allah kuring demi gunung suci Allah kuring; enya, basa kuring keur nyarita dina paneda, nya éta lalaki Jibril, anu ku kuring geus katempo dina titingalian ti mimiti, sanggeus dipeupeus ngapung kalayan gancang, noél ka kuring kira-kira dina waktu kurban soré. Jeung anjeunna maparin katerangan ka kuring, sarta nyarita jeung kuring, pokna, Eh Daniel, ayeuna kuring geus sumping pikeun maparin ka maneh hikmat jeung pangarti. Daniel 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Ku sabab éta, dumasar kana tilu saksi, sakabéhna tina kitab Daniel, nalika Jibril nyarios ka Daniel dina pasal sapuluh yén anjeunna sumping pikeun ngajadikeun Daniel ngartos naon anu bakal tumiba ka umat Allah dina poé-poé panungtungan, Jibril keur nafsirkeun “marah” feminin, titingalian kausal anu ku Daniel geus ditempo sarta anu ti dinya golongan séjén ngungsi.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ayeuna sim kuring geus sumping pikeun ngajadikeun maneh ngartos naon anu baris tumiba ka bangsamu dina poé-poé panungtungan; sabab eta tetenjoan teh masih keur loba poé. Daniel 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Tetenjo anu kungsi katingali ku Daniél, anu nimbulkeun pamisahan di antara jalma-jalma percaya, nyaéta tetenjo ngeunaan nembonganana Kristus, tetenjo ngeunaan dua rébu tilu ratus taun, nanging éta téh mangrupa éksprési bikang tina éta tetenjo. Pamahaman kana tetenjo ngeunaan nembonganana Kristus sacara dadakan minangka Utusan Perjangjian anu ngarobah Daniél (sareng jalma-jalma anu diwakilan ku Daniél) jadi sarupa jeung gambar Kristus. Anu “tumiba ka umat Allah dina poé-poé panungtungan” digambarkeun ku sajarah kaum Miller ti 1840 nepi ka 1844, sareng ogé ku kaum Miller ti 1844 nepi ka 1863. Hiji golongan ngungsi tina éta tetenjo dina kaayaan barontak, sedengkeun golongan séjén nuturkeun Kristus ku iman asup ka Tempat Pangsuci Pisan, supaya didudukeun babarengan sareng Anjeunna di tempat-tempat sawarga.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Sanajan kitu, nalika Jibril napsirkeun titingalian nalika umat Allah dina poé panungtungan dirobah jadi sarupa jeung gambar Kristus, anjeunna netelakeun sajarah lahiriah dunya. Titingalian Daniel ngeunaan Kristus ku Jibril ditapsirkeun minangka sajarah lahiriah tina mangsa panyegelepan saratus opat puluh opat rébu. Nalika sajarah 11 Séptémber 2001, dina tafsiran Jibril, kahontal, sajarah anu ditekenkeun minangka anu miheulaan hukum Minggu dina ayat genep welas, ngan ukur dipikawanoh ku konci pangarti anu digambarkeun minangka “benteng” dina ayat sapuluh. Dina 11 Séptémber 2001 pangaruh unggal titingalian mimiti mekar kawas roda-roda di jero roda-roda.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Jeung pangandika PANGERAN sumping ka kaula, saur-Na, “Anaking manusa, naha éta paribasa anu maraneh gaduh di tanah Israil, anu nyebutkeun, ‘Poé-poé dipanjangkeun, jeung unggal tetenjoan gagal?’ Ku sabab éta béjakeun ka maranehna, kieu timbalan Gusti PANGERAN: Kami rek nyababkeun paribasa ieu eureun, sarta maranehna moal deui ngagunakeunana jadi paribasa di Israil; tapi ucapkeun ka maranehna, ‘Poé-poé geus deukeut, jeung kacumponan unggal tetenjoan.’ Sabab moal aya deui tetenjoan anu sia-sia, atawa ramalan nu ngalemeskeun haté di jero kulawarga Israil. Sabab Kami teh PANGERAN: Kami bakal ngandika, jeung kecap anu ku Kami didawuhkeun bakal kajadian; éta moal dipanjangkeun deui; sabab dina mangsa maraneh, eh kulawarga nu barontak, Kami bakal ngucapkeun kecap éta, jeung ngalaksanakeunana, timbalan Gusti PANGERAN.” Geus kitu pangandika PANGERAN sumping deui ka kaula, saur-Na, “Anaking manusa, ieu, urang ti kulawarga Israil nyebutkeun, ‘Tetenjoan anu ku manehna ditempo téh pikeun poé-poé anu masih lila kénéh datangna, jeung manehna bernubuat ngeunaan mangsa-mangsa anu jauh.’ Ku sabab éta ucapkeun ka maranehna, kieu timbalan Gusti PANGERAN: Moal aya deui hiji ogé tina pangandika Kami anu dipanjangkeun; tapi kecap anu ku Kami geus didawuhkeun bakal kajadian, timbalan Gusti PANGERAN.” Yehezkiel 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Tina sagala roda nubuat anu keur muter dina jero roda-roda nubuat séjén dina sajarah éta, aya hiji roda anu ku ilham geus dibéjakeun ka para murid nubuat dina poé-poé panungtungan minangka roda anu ku éta takdir langgeng maranéhna bakal diputuskeun. Baris demi baris, roda éta ogé kudu jadi tetenjoan anu ku Daniél katempo, anu ngarobah dirina kana gambar Kristus, sabab éta téh tetenjoan anu nétélakeun naon anu tumiba ka umat Allah dina poé-poé panungtungan.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

“Gusti parantos nembongkeun ka abdi kalayan écés yén gambar sato galak bakal diwujudkeun saméméh mangsa pangujian ditutup; sabab éta bakal janten ujian anu agung pikeun umat Allah, anu ku éta nasib langgeng maranéhna bakal ditangtukeun. Pendirian anjeun mangrupa campur-aduk anu pinuh ku kakonsisténan anu pasaliah, nepi ka ngan saeutik pisan anu bakal kacekel ku panipuanana.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

“Dina Wahyu 13 poko ieu dipidangkeun kalayan écés; [Wahyu 13:11–17, dicutat].”

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

“Ieu téh ujian anu kudu dialaman ku umat Allah saméméh maranéhna disegel. Sakumna anu ngabuktikeun kasatiaanna ka Allah ku cara ngalalajoan hukum-Na, sarta nampik narima sabat palsu, bakal nangtung handapeun panji Gusti Allah Yéhuwa, sarta bakal narima segel ti Allah anu hirup. Ari anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak éta.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Ujian anu diidentipikasi minangka ujian gambar sato galak téh boga dua sisi. Ieu téh ujian anu nungtut sangkan murid nubuat ngakuan kamekaran gambar sato galak, nyaéta gabungan garéja jeung nagara di Amérika Sarikat saméméh hukum Minggu. Ieu ogé ujian anu ngahasilkeun boh gambar sato galak boh gambar Kristus dina diri jalma-jalma anu dilambangkeun ku Daniel atawa ku maranéhna anu ngungsi. Pamisahan éta dumasar kana naha para parawan éta “ningali ieu titingalian anu agung,” sakumaha Daniel ningalina, atawa naha maranéhna ngungsi tina titingalian éta. Konci pikeun ningali titingalian anu agung téh dilambangkeun ku kecap “benteng.”

We will continue this study in the next article.

Urang baris nuluykeun ieu panalungtikan dina artikel salajengna.

“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

“Malaikat anu perkasa anu méré pitunjuk ka Yohanes téh taya lian ti Yesus Kristus. Ku nempatkeun suku-Na katuhu kana laut, jeung suku-Na kénca kana darat, éta némbongkeun bagian anu keur dipigawé ku Anjeunna dina kajadian-kajadian panutup tina pasalia gedé ngalawan Iblis. Ieu posisi nandakeun kakawasaan jeung kawenangan-Na anu pangluhurna atas sakuliah bumi. Pasalia éta geus beuki ngagedéan jeung beuki teteg ti jaman ka jaman, sarta baris terus kitu nepi ka kajadian-kajadian panutup, nalika pagawéan anu kacida mahirna tina kakawasaan poék ngahontal puncakna. Iblis, ngahiji jeung jalma-jalma jahat, baris nipu sakuliah dunya jeung gereja-gereja anu teu narima kanyaah kana bebeneran. Tapi malaikat anu perkasa éta nungtut perhatian. Anjeunna sasambat ku sora anu tarik. Anjeunna baris némbongkeun kakawasaan jeung kawenangan sora-Na ka jalma-jalma anu geus ngahiji jeung Iblis pikeun ngalawan bebeneran.”

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

“Sabada ieu tujuh guludug ngucapkeun sorana, parentah téh sumping ka Yahya sakumaha ka Daniel ngeunaan kitab leutik éta: ‘Segelkeun éta hal-hal anu geus diucapkeun ku tujuh guludug.’ Ieu patali jeung kajadian-kajadian nu bakal datang anu bakal diungkabkeun nurutkeun runtuyanana. Daniel bakal nangtung dina bagéanna dina ahir poé-poé. Yahya ningali kitab leutik téh teu disegeleun. Mangka nubuat-nubuat Daniel miboga tempatna anu pantes dina béja malaikat kahiji, kadua, jeung katilu anu kudu dipasihkeun ka dunya. Teu disegeleunna kitab leutik téh nya éta béja anu patali jeung waktu.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

“Kitab Daniel jeung Wahyu téh hiji. Nu hiji mangrupa hiji nubuat, nu séjén hiji wahyu; nu hiji hiji kitab anu disegel, nu séjén hiji kitab anu dibuka. Yohanes ngadéngé rusiah-rusiah anu diucapkeun ku guludug-guludug éta, tapi anjeunna diparéntahkeun supaya henteu nulis éta.”

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Cahaya husus anu dipaparin ka Yohanes, anu dikedalkeun dina tujuh guludug, nya éta hiji gambaran ngeunaan kajadian-kajadian anu bakal lumangsung dina handapeun amanat malaikat kahiji jeung kadua.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.