The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Konci pikeun ngaidéntifikasi Rusia minangka kakawasaan anu ngamimitian perang Ukraina dina taun 2014 nyaéta “benteng,” anu mangrupa sirah, atawa ibu kota, ti karajaan éta. Bait Allah manusa diwangun ku sirah jeung awak. Sirah téh hakékat anu leuwih luhur, ari awak téh hakékat anu leuwih handap. “Tujuh waktos” anu réngsé dina taun 1844, saterusna kudu dihijikeun jeung Yerusalem, anu mangrupa sirah Yuda. Dina bait di Yerusalem ayana tahta raja, anu mangrupa sirah Yerusalem, anu mangrupakeun sirah Yuda. Panyawijian antara Kaallahan jeung kamanusaan, anu ngagambarkeun panyegelan saratus opat puluh opat rébu, digambarkeun minangka narima “pikiran Kristus.” Pikiran téh hakékat anu leuwih luhur, ku sabab éta mangrupa “sirah.”
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Nalika jalma-jalma anu dilambangkeun ku Daniel ningali visi kausal feminin anu nyababkeun maranéhna robah jadi gambar Kristus, maranéhna geus narima pikiran Kristus, anu nyaéta Adam kadua, jeung anu rohani. Dina waktos éta pikiran jasmaniah literal maranéhna, anu diwariskeun ti Adam kahiji sanggeus anjeunna ragrag sarta ngabalikkeun tatanan ciptaan dirina, disalibkeun. Pikiran jasmaniah anu merangan hukum Allah, anu maranéhna tampi lain ku pilihan sorangan nalika kalahiran, digantikeun ku pikiran Kristus, anu maranéhna tampi ku pilihan sorangan, anu sampurna taat kana hukum Allah. Pikiran anyar maranéhna, jeung pikiran Kristus, tuluy jadi hiji pikiran, sarta duanana cicing babarengan dina tahta di tempat-tempat sawarga. Aya hiji tempat di jero Bait Allah tempat tahta Allah aya, jeung manusa, anu dijadikeun nurutkeun gambar Allah, miboga tempat anu tangtu di jero Bait Allah, anu dirarancang pikeun ayana Allah.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Éta tempat lain aya dina sipat maranéhna anu leuwih handap, anu dilambangkeun ku karajaan kalér. Éta aya dina tempat anu dilambangkeun ku karajaan kidul, nyaéta tempat Allah milih nempatkeun nami-Na, nyaéta tabiat-Na. Tempat éta aya di Yerusalem, tapi salaku ibukota Yuda, Yerusalem téh kapala, nanging kapala tina ibukota téh raja. Jeung Yerusalem dipilih jadi ibukota, tapi kitu deui dipilih jadi tempat di mana Allah bakal nempatkeun Bait-Na. Tuluy dina Bait-Na Anjeunna nempatkeun tahta-Na. Karajaan kidul ngalambangkeun sipat manusa anu leuwih luhur, tapi éta ogé ngabogaan rohangan tahta anu husus pikeun raja. Sister White nyebut éta tempat minangka “benteng” jiwa. Benteng, nurutkeun harti kecapna, nyaéta kota pertahanan.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Manah sakabéhna kudu dipasrahkeun ka Allah; lamun henteu, kayaktian Allah moal ngahasilkeun pangaruh anu nyucikeun kana kahirupan jeung watak. Tapi ieu téh hiji kanyataan anu matak sedih, yén loba anu ngaku ngagem nami Kristus can kungsi masrahkeun manahna ka Anjeunna kalayan kasahajaan. Maranéhna can kungsi ngalaman katineung hate tina hiji pasrah lengkep kana tuntutan-tuntutan agama Kristen, sarta balukarna nyaéta yén kakuatan kayaktian anu ngarobah téh teu aya dina kahirupan maranéhna; pangaruh anu jero tur ngalemeskeun tina kanyaah Kristus teu katingal dina kahirupan jeung watak. Nanging, sakumaha agungna hiji padamelan pikeun ngagembalakeun domba-domba Allah bisa dilaksanakeun upama para pangangon handap geus disalibkeun babarengan jeung Kristus, sarta hirup pikeun Allah guna gawé bareng jeung Pangangon Agung tina kawanan éta! Kristus nyaur jalma-jalma supaya digawé sakumaha Anjeunna digawé. Perlu aya kasaksian anu leuwih jero, leuwih kuat, leuwih maksa, ngeunaan kakawasaan kayaktian sakumaha katingalina dina kasalehan anu praktis tina jalma-jalma anu ngaku percaya kana éta. Kanyaah Jurusalamet di jero jiwa bakal nimbulkeun parobahan anu écés dina cara para pagawe ngupayakeun jiwa-jiwa jalma anu keur binasa. Lamun kayaktian geus ngeusian bénténg jiwa, Kristus linggih dina tahta manah, sarta agén manusa harita bisa nyebutkeun, ‘Kuring geus disalibkeun jeung Kristus; sanajan kitu kuring hirup; tapi lain deui kuring, tapi Kristus anu hirup di jero kuring; jeung kahirupan anu ayeuna ku kuring dijalankeun dina daging ieu, ku iman ka Putra Allah ku kuring dijalankeun, anu geus mikanyaah ka kuring, jeung nyerahkeun diri-Na pikeun kuring.’” Review and Herald, October 9, 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“Bénténg jiwa” téh tempat “Kristus ditahtakeun.” Pentahtaan Kristus kajadian nalika daging disalibkeun, sarta daging nurutkeun harti Paulus nyaéta kodrat handap, jeung éta téh karajaan kalér. Ku sabab éta, nubuat ngeunaan karajaan kalér ngan nepi ka taun 1798. Kodrat handap teu bisa dihijikeun jeung Kaallahan; éta kudu dirobah dina sakiceupan panon dina mangsa kadatangan anu kadua. Karajaan kidul, anu ngamuat “sirah” nyaéta Yerusalem, jeung “sirah” nyaéta bait suci, ngahontal nepi ka 1844, sabab éta ngagambarkeun kodrat anu leuwih luhur anu bisa milih pikeun nyalibkeun daging sarta ku iman asup kana bénténg Pangsuci-pangsucina, jeung linggih dina tahta babarengan jeung Kristus. Tempat lumangsungna panyambungan éta, jeung pentahtaan éta, aya dina bénténg bait manusa. Ayat sapuluh tina pasal sawelas netepkeun sirah salaku benteng, tapi éta bebeneran ngan ukur diteguhkeun ku kasaksian Yesaya, anu nungtut sangkan bebeneran ngeunaan benteng (bénténg), dipikaharti dina panerapanna anu lahiriah jeung batiniah.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
Firman Allah kudu jadi kadaharan rohani urang. “Kami teh roti hirup,” saur Kristus; “anu datang ka Kami moal kungsi lapar; jeung anu percaya ka Kami moal kungsi halabhab.” Dunya keur binasa ku kurangna bebeneran anu murni, teu kaoplos. Kristus teh bebeneran. Kecap-kecap-Na teh bebeneran, jeung eta miboga harti anu leuwih jero ti batan anu katempo dina beungeutna, sarta nilaina ngaleuwihan penampilanana anu henteu matak narik perhatian. Pikiran anu dihirupkeun ku Roh Suci bakal ngarti kana ajén ieu kecap-kecap. Lamun panon urang geus diolesan ku salep panon suci, urang bakal bisa manggihan permata-permata bebeneran anu mulya, sanajan eta bisa wae kakubur handapeun beungeutna.
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Kayaktian teh lemes, murni, tur luhur. Lamun éta ngawujudkeun tabiat, jiwa tumuwuh dina pangaruh ilahina. Saban poe kayaktian kudu ditarima kana hate. Ku kituna urang ngadahar kecap-kecap Kristus, anu ku Mantenna dinyatakeun minangka roh jeung hirup. Katampana kayaktian bakal ngajadikeun unggal anu narima jadi anak Allah, ahli waris sawarga. Kayaktian anu dipiara dina hate lain hurup anu tiis jeung paéh, tapi hiji kakawasaan anu hirup.”
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Kabeneran teh suci, ilahi. Eta leuwih kuat jeung leuwih kawasa tibatan naon waé séjénna dina ngawangun tabiat nurutkeun kasaruaan jeung Kristus. Dina éta aya kalengkepan kabagjaan. Lamun éta dipiara dina jero hate, kanyaah ka Kristus dipilih leuwih ti kanyaah ka saha waé manusa. Ieu téh Kakristenan. Ieu téh kanyaah Allah dina jiwa. Ku kituna, kabeneran anu murni, teu kacampuran, nempatan benteng pangjero mahluk. Kecap-kecap ieu kasampurnakeun, ‘A new heart also will I give you, and a new spirit will I put within you.’ Aya hiji kahormatan mulya dina hirup jalma anu hirup jeung digawe dina pangaruh anu ngahudangkeun hirup tina kabeneran.” Review and Herald, 14 Pébruari 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Eta visi sajarah nubuat dina Daniel pasal sabelas dimimitian dina ayat dua, nalika présidén kagenep jeung nu pangbeungharna sajajar jeung sirah, nyaéta Rusia dina ayat sabelas nepi ka lima belas. Dina sajarah éta, présidén kagenep bakal jadi nu kadalapan anu asalna tina nu tujuh, sarta anjeunna bakal maréntah nalika garéja jeung nagara di Amérika Sarikat ngahiji, sarta nyampurnakeun pamacangan haramna dina ayat genep belas, dina hukum Minggu anu baris geura datang.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Panji anu engké kudu diangkat bakal ngalaman kuciwa sarta paéh salila mangsa tilu satengah poé, anu dina Daniel sapuluh sarua jeung dua puluh hiji poé. Dina ahir dua puluh hiji poé pangduka pikeun Daniel, anu mangrupa ahir tina tilu satengah poé maot di jalan pikeun dua saksi, anu nya éta maranéhanana nu aya di lebakna Ezekiel, anu geus paéh, tulang-tulang garing—aya hiji amanat nubuat anu ngahirupkeun deui nu paéh. Prosés éta dina Daniel pasal sapuluh digambarkeun ku tilu léngkah.
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. Therefore I was left alone, and saw this great vision, 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. 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. 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. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:4–14.
Dina poe ka dua puluh opat bulan kahiji, waktu sim kuring keur aya di sisi walungan gede, nya eta Hidékel, tuluy sim kuring ngangkat panon, ningali, jeung tempo, aya hiji lalaki maké linen, cangkéngna digelang ku emas murni ti Uphaz. Awakna kawas batu beryl, beungeutna siga kilat, panonna kawas lampu seuneu, leungeunna jeung sukuna warnana siga tambaga anu digosok nepi ka ngagenclang, sarta sora kecap-kecapna kawas sora jalma rea. Ngan sim kuring, Daniel, anu ningali eta tetenjoan; sabab jalma-jalma anu babarengan jeung sim kuring henteu ningali eta tetenjoan, sanajan maranehna katarajang ku kageter anu kacida, nepi ka maranehna lumpat nyumput. Ku sabab kitu sim kuring tinggal saurang, ningali ieu tetenjoan anu agung, sarta euweuh deui tanaga dina diri sim kuring; sabab kasegeran raray sim kuring robah dina diri sim kuring jadi kalemesan, sarta sim kuring henteu nyésakeun tanaga saeutik-eutik acan. Tapi sim kuring ngadenge sora kecap-kecapna; sarta waktu sim kuring ngadenge sora kecap-kecapna, sim kuring murag dina saré jero bari nyanghareup ka handap, beungeut sim kuring nyanghareup kana taneuh. Jeung, tempo, aya hiji leungeun noél ka sim kuring, anu ngajadikeun sim kuring nangtung dina tuur jeung dina dampal leungeun. Tuluy anjeunna ngadawuh ka sim kuring, “Eh Daniel, jelema anu dipikaasih pisan, pahamkeun kecap-kecap anu ku sim kuring diucapkeun ka anjeun, sarta nangtung lempeng; sabab ayeuna sim kuring diutus ka anjeun.” Sanggeus anjeunna ngucapkeun kecap eta ka sim kuring, sim kuring nangtung bari ngageter. Tuluy anjeunna ngadawuh ka sim kuring, “Ulah sieun, Daniel, sabab ti poe kahiji anjeun netepkeun hate pikeun ngarti jeung ngarendahkeun diri di payuneun Allah anjeun, kecap-kecap anjeun geus kadéngé, sarta sim kuring geus datang ku sabab kecap-kecap anjeun. Tapi pangawasa karajaan Persia nahan sim kuring salila dua puluh hiji poe; tapi, tempo, Mikail, salah sahiji pangéran lulugu, datang nulungan sim kuring; sarta sim kuring tetep aya di dinya jeung raja-raja Persia. Ayeuna sim kuring datang pikeun ngajadikeun anjeun ngarti kana naon anu bakal tumiba ka umat anjeun dina mangsa ahir; sabab eta tetenjoan masih keur poe-poe anu loba kénéh.” Daniel 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Daniél aya dina ahir dua puluh hiji poé perkabungan nalika anjeunna ningali titingalian ngeunaan Kristus sarta ngadangu pangandika-pangandika Kristus. Titingalian ngeunaan Sabda Allah anu katingali jeung anu diucapkeun éta ngahasilkeun pamisahan dua golongan, sarta Daniél kawas paéh di jalan, sabab anjeunna “aya dina sare anu kacida jero.”
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Kieu saur-Na anu diucapkeun ku Anjeunna; sarta sanggeus éta Anjeunna ngandika ka maranéhna, “Lazarus sobat urang keur sare; tapi Kami indit, supaya Kami ngahudangkeun anjeunna tina sare.” Tuluy murid-murid-Na ngadawuh, “Gusti, upama anjeunna keur sare, tangtu anjeunna bakal cageur.” Nanging Isa nyarioskeun ngeunaan pupusna anjeunna; ari maranéhna nyangka yén Anjeunna nyarioskeun ngeunaan sare pikeun reureuh. Ku sabab éta Isa teras nyarios ka maranéhna kalawan écés, “Lazarus geus maot.” Yohanes 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Tuluy Daniél disentuh ku Jibril pikeun kahiji kalina, anu ngawartosan ka anjeunna ngeunaan pergulatan pulitik anu parantos lumangsung salila Daniél paéh (saré), sarta yén ayeuna anjeunna badé méré tafsiran kana titingalian anu kakara ngarobah Daniél jadi gambar Kristus. Sanggeus éta anjeunna bakal disentuh pikeun kadua kalina, ku Kristus sorangan.
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.
Sarta sanggeus anjeunna ngucapkeun kecap-kecap kitu ka kuring, kuring neundeun beungeut ka taneuh, sarta kuring jadi teu bisa nyarita. Jeung, behold, aya saurang anu siga rupa putra-putra manusa noél biwir kuring; tuluy kuring muka sungut, sarta nyarita, pok ka anjeunna anu nangtung di hareupeun kuring, Ya gusti abdi, ku lantaran tetempoan ieu kanyeri abdi ngagugulung ka abdi, sarta abdi henteu nyésakeun tanaga. Sabab kumaha bisa abdi, palayan ti gusti abdi ieu, nyarita jeung gusti abdi ieu? margi pikeun abdi, harita kénéh taya deui tanaga nu nyésa dina abdi, sarta napas ogé geus taya deui dina abdi. Daniel 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Ieu sajajar jeung nubuat kahiji Yehezkiel dina pasal tilu puluh tujuh, sabab dina dua nubuat anu diparéntahkeun ka Yehezkiel sangkan ditepikeun ka tulang-tulang paéh di lebak, anu kahiji ngabentuk awak-awakna, tapi harita maranéhna can boga napas, jeung can boga kakuatan saperti hiji pasukan anu gagah perkasa. Dina nubuat kadua Yehezkiel, awak-awak éta narima napas ti opat angin tuluy nangtung jadi hiji pasukan anu gagah perkasa, sarta dina sentuhan kadua ka Daniél, “teu aya deui kakuatan dina diri kuring, sarta teu aya deui napas nu kari dina diri kuring.” Tuluy Daniél dirampa deui pikeun katilu kalina sacara gemblengna, jeung pikeun kadua kalina ku Jibril.
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. Daniel 10:18, 19.
Tuluy datang deui saurang ka abdi sarta nyabak ka abdi, anu rupana siga manusa, teras anjeunna nguatkeun abdi, sarta ngandika, “Heh jalma anu kacida dipikaasihna, ulah sieun; karapihan kagungan anjeun; sing kuat, enya, sing kuat.” Jeung nalika anjeunna parantos ngandika ka abdi, abdi janten kuat, tuluy nyarios, “Mugia gusti abdi ngandika; margi gusti parantos nguatkeun abdi.” Daniel 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Sentuhan katilu ka Daniel teh nya eta nubuat kadua ti Ezekiel, anu ngadegkeun awak-awak éta kana suku maranéhna jadi hiji tentara anu kuat. Nubuat anjeunna ditujukeun ka hiji umat anu ngakuan yén maranéhna téh geus paéh, sabab maranéhna keur dina kaayaan sungkawa, sakumaha Daniel ogé kitu.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Geus anjeunna ngandika ka kuring, “Nubuatkeun ka angin, nubuatkeun, heh anak manusa, sarta ucapkeun ka angin, Kieu timbalan Gusti ALLAH: Geura datang ti opat penjuru angin, heh napas, sarta hembuskeun ka ieu jalma-jalma anu geus dipaéhan, sangkan maranéhna hirup.” Ku kituna kuring nubuat sakumaha anu diparéntahkeun ka kuring, tuluy napas asup ka maranéhna, sarta maranéhna jadi hirup, tuluy nangtung dina suku maranéhna, hiji balad anu kacida gedéna. Geus kitu anjeunna ngandika ka kuring, “Heh anak manusa, ieu tulang-tulang téh sakumna balaréa Israil; tingali, maranéhna nyebut, ‘Tulang-tulang kami geus garing, sarta pangharepan kami geus musna: kami geus kapisah masing-masing.’” Yehezkiel 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
PANGERAN maréntahkeun Yézékiel supaya ngaramal, sarta Mantenna nyaritakeun ka maranéhna yén kasaksian kulawarga Israél nyaéta yén maranéhna geus paéh, tanpa pangharepan jeung kapisahkeun. Maranéhna keur ngarandeg, sakumaha Daniél ogé kungsi kitu, lantaran maranéhna kuciwa ku ramalan tanggal 18 Juli 2020 anu gagal, sarta dina kaayaan kitu, Yézékiel diparéntah supaya ngaramal.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Ku sabab kitu, ngaramalkeunlah sarta ucapkeun ka maranéhna, Kieu timbalan Gusti Allah; Tingali, eh umat Kami, Kami baris muka kuburan-kuburan maranéh, jeung ngajadikeun maranéh naék kaluar tina kuburan-kuburan maranéh, sarta nganteurkeun maranéh ka tanah Israél. Jeung maranéh bakal nyaho yén Kami teh PANGERAN, nalika Kami geus muka kuburan-kuburan maranéh, eh umat Kami, sarta ngangkat maranéh kaluar tina kuburan-kuburan maranéh, Jeung Kami bakal nempatkeun Roh Kami di jero maranéh, sarta maranéh bakal hirup, jeung Kami bakal netepkeun maranéh di tanah maranéh sorangan: mangka maranéh bakal nyaho yén Kami, PANGERAN, geus ngandika kitu, sarta geus ngalaksanakeunana, timbalan PANGERAN. Yehezkiel 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Pangeran, nyaéta Mikail panghulu malaikat, muka kuburan maranéhna, jeung dua saksi dina Wahyu sabelas, anu tuluy dihudangkeun deui sarta dipaparin Roh Suci tuluy narangtung, sakumaha Roh Suci dipaparin ka jalma-jalma anu narangtung waktu maranéhna dikaluarkeun ti kuburan maranéhna dina nubuat kadua Yehezkiel.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Sanggeus tilu satengah poé, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina sukuna; sarta kasieun anu kacida gedéna tumiba ka jalma-jalma anu ningali ka maranéhna. Wahyu 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Dua saksi éta dilambangkeun minangka Musa jeung Élias, sarta Musa ogé dihudangkeun deui ku sora 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 1:9.
Sanajan Mikael, malaikat agung tea, waktu papaséa jeung Iblis ngeunaan awak Musa, teu wani ngadakwakeun tuduhan anu ngahina ka anjeunna, tapi saurna, “Mugia Gusti ngagentos anjeun.” Yudas 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikael, Pangeran jeung Malaikat Agung, nya éta Anu sumping sarta nulungan Jibril dina Daniel pasal sapuluh, sarta sora-Na lah anu nyaur lalaki jeung awéwé kana kahirupan.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Sabab Gusti Pangeran sorangan bakal lungsur ti sawarga kalayan sora panguwuh, kalayan sora panghulu malaikat, sarta kalayan tarompet Allah; jeung jalma-jalma paéh anu aya dina Kristus bakal hudang heula. 1 Tesalonika 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Tiluan tilu kali ka Daniel ngalambangkeun parobahan tina gerakan Laodikea tina malaikat katilu kana gerakan Filadelfia tina malaikat katilu, sarta dina Daniel sapuluh, paningal anu ngalaksanakeun éta parobahan tina gambaran Laodikea kana gambaran Filadelfia dilambangkeun ku sajarah nubuat anu digambarkeun dina pasal sabelas. Éta paningal ku Ezekiel dilambangkeun minangka paningal Islam tina cilaka katilu. Dina taun 2014, Rusia ngamimitian perang proksi kadua. Dina taun 2015, présidén pangbeungharna mimiti usaha-Na pikeun jadi présidén kagenep.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Dina taun 2020, présidén éta, anu ngalambangkeun tanduk Républikan, dipaéhan ku sato galak atheis anu “woke” ti jurang anu taya dasarna, jeung dina taun anu sarua tanduk Protestan Laodikia ogé dipaéhan. Dina taun 2023, duanana tanduk hirup deui, duanana ngamimitian transisina kana nu kadalapan anu asalna tina nu tujuh. Hiji keur transisi kana gambar pulitik sato galak éta sabab Garéja jeung Nagara dihijikeun di Amérika Serikat, sedengkeun tanduk nu séjén keur transisi tina gambar Laodikia kana gambar Kristus. Duanana bakal diangkat dina hukum Minggu anu geura datang. Hiji bakal jadi “Alexander the Great”, raja utama tina sapuluh raja anu masrahkeun karajaanana anu katujuh ka palacuran Roma, sedengkeun nu séjén diangkat minangka hiji panji.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Panempo anu ngahasilkeun duanana peralihan ieu nyaéta sajarah anu lumangsung antara 11 Séptémber 2001 jeung undang-undang Minggu. Ayat sabelas, dina pasal sabelas Kitab Daniel, sacara husus diidéntifikasi dina kontéks yén lamun maranéh moal percaya, maranéh moal diteguhkeun.
We will continue this study in the next article.
Urang baris neruskeun ieu ulikan dina artikel salajengna.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Aturan-aturan Kitab Suci kudu jadi pituduh dina kahirupan sapopoe. Salib Kristus kudu jadi poko jejer, ngungkabkeun palajaran-pelajaran anu kudu urang pelajari jeung praktekkeun. Kristus kudu dibawa kana sagala palajaran, supaya murid-murid bisa nyeuseup pangaweruh ngeunaan Allah sarta bisa ngagambarkeun Mantenna dina watak. Kaunggulan-Na kudu jadi palajaran urang boh dina waktu boh dina kalanggengan. Firman Allah, anu diucapkeun ku Kristus dina Perjangjian Heubeul jeung Perjangjian Anyar, nya éta roti ti sawarga; tapi loba anu disebut élmu téh ibarat kadaharan hasil rekaan manusa, kadaharan anu dipalsukeun; éta lain manna anu sajati.
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
“Dina pangandika Allah kapanggih hikmat anu taya tiasa diragukeun, taya béakna—hikmat anu asalna lain tina akal nu kawates, tapi tina pikiran nu taya watesna. Nanging, loba tina naon anu parantos dipedalkeun ku Allah dina pangandika-Na téh poék pikeun manusa, margi mutiara-mutiara bebeneran kakubur handapeun runtah hikmat jeung tradisi manusa. Pikeun loba jalma, banda-banda pangandika téh tetep nyumput, margi éta henteu dipaluruh kalawan katekunan anu temen nepi ka piwuruk-piwuruk emasna kahartos. Pangandika éta kedah dipaluruh supaya nyucikeun jeung nyiapkeun jalma-jalma anu narimana supaya maranéhna janten anggota kulawarga karajaan, barudak Sang Raja sawarga.”
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
Ulikan kana Firman Allah kudu ngaganti ulikan kana buku-buku anu geus ngagiring pikiran kana mistisisme sarta ngajauhkeun tina kayaktian. Prinsip-prinsipna anu hirup, anu kasulam kana kahirupan urang, bakal jadi pangreksa urang dina mangsa pangujian jeung panggodaan; pituduh ilahi-Na téh hiji-hijina jalan kana kasuksésan. Nalika ujian datang ka unggal jiwa, bakal aya kamurtadan. Sabagian bakal kabuktian jadi panghianat, wani teu maké tinimbangan, luhur haté, jeung ngarasa cukup ku dirina sorangan, tuluy murtad tina kayaktian, nepi ka ngaramalkeun karuksakan iman. Naha? Sabab maranéhna henteu hirup “ku unggal kecap anu medal tina sungut Allah.” Maranéhna henteu ngagali nepi ka jero sarta henteu ngajadikeun pondasina teguh.
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Waktu kecap-kecap Gusti ngalangkungan utusan-utusan-Na anu dipilih ditepikeun ka maranéhna, maranéhna ngagerendeng jeung nganggap yén jalanna dijieun kacida heureutna. Dina pasal kagenep Injil Yohanes urang maca ngeunaan sawatara jalma anu dianggap murid-murid Kristus, tapi anu, nalika bebeneran anu lugas ditepikeun ka maranéhna, maranéhna teu resep sarta teu leumpang deui jeung Anjeunna. Kitu deui, para siswa anu dangkal ieu ogé bakal ngajauh ti Kristus.” Testimonies, jilid 6, 132.