The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Visi Kristus dina pasal kasapuluh kitab Daniel téh sarua jeung visi anu ditingali ku Yohanes dina Wahyu. Éta téh visi “marah,” anu mangrupa wangun feminin tina visi “mareh” ngeunaan panampakan Kristus. “Mareh” nyaéta visi ngeunaan dua rébu tilu ratus taun, jeung harti utamana nyaéta “panampakan.” “Panampakan” Kristus boh ka Daniel boh ka Yohanes, duanana mangrupakeun visi ngeunaan Kristus anu geus dimulyakeun.

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. Daniel 10:4–6.

Jeung dina poe ka dua puluh opat bulan kahiji, nalika sim kuring aya di sisi walungan gede, nya eta Hiddekel; tuluy sim kuring ngangkat panon, sarta neuteup, jeung ieu aya hiji lalaki make pakean linen, cangkéngna dikabeubeuratan ku emas murni ti Uphaz: Awakna ogé siga batu beryl, beungeutna kawas cahya kilat, panonna kawas lampu seuneu, leungeunna jeung sukuna warnana kawas tambaga digosok nepi ka ngagurilap, sarta sora kecap-kecapna kawas sora jalma réa. Daniel 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Kecap “mareh” anu hartina “panampakan” ditarjamahkeun jadi “panampakan kilat,” dina éta petikan. Éta kecap dipaké opat kali dina pasal sapuluh, sarta dua kali ditarjamahkeun jadi “visi”, jeung dua kali jadi “panampakan.” Éta kecap dipaké deui tilu kali dina wangun femininna. Kecap “marah” téh mangrupa wangun feminin tina visi “panampakan” éta. Hartina ditetepkeun minangka “kaca eunteung”, sarta éta téh hiji katerangan “kausatif” anu nyababkeun hiji hal kajadian nalika éta ditempo.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Kecap katerangan sabab asalna tina kecap sipat anu nyababkeun hiji hal kajadian atawa ngahasilkeun hiji pangaruh. Dina basa jeung tata basa, ieu istilah mindeng nuduh kana kecap pagawéan atawa wangun konstruksi anu ngébréhkeun pamanggih ngeunaan nyababkeun batur atawa hiji hal ngalakukeun hiji lampah atawa ngalaman hiji kaayaan.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Contona, dina kalimah “She made him laugh,” kecap pagawéan “made” mangrupa kecap kausatif, sabab éta nuduhkeun yén subjékna (she) nyababkeun objékna (him) ngalakukeun éta lampah, nyaéta seuri.

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“Abdi ngomean mobil ku dibenerkeun.” (Dina ieu kalimah, jejer “abdi” ngabalukarkeun jalma séjén ngalaksanakeun pagawéan ngabenerkeun mobil éta.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“Anjeunna ngajadikeun murid-muridna diajar pikeun ujian.” (Di dieu, subjék “Anjeunna” nyababkeun murid-muridna ngalakukeun kagiatan diajar pikeun ujian.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“Anjeunna dicukuran.” (Dina hal ieu, jejer “Anjeunna” nyababkeun batur ngalakukeun kalakuan motong buukna.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Pausahaan éta nitah wangunan éta direnovasi.” (Dina kalimah ieu, pausahaan éta nyababkeun batur séjén ngalaksanakeun pagawéan merenovasi wangunan éta.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“Urang rék nyuruh barudak milu ngabantu pagawean rumah tangga.” (Di dieu, subjék “Urang” ngarencanakeun ngabalukarkeun barudak ilubiung dina kalakuan ngabantu pagawean rumah tangga.) Dina unggal conto ieu, kecap pagawéan kausatif (had, made, got, get) nuduhkeun yén subjék nyababkeun batur ngalakukeun kalakuan anu ditangtukeun ku kecap pagawéan utama (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Visi “mareh” ngeunaan panémbong éta, nalika diungkabkeun dina wangun feminin “marah”, sarta ditétélakeun minangka “eunteung”, nuduhkeun yén visi ngeunaan Kristus anu dimulyakeun téh diproduksi deui dina jalma-jalma anu neuteup éta visi. Nalika Daniel ningali “panémbong” Kristus saperti kilat, aya golongan jalma anu kabur ku sieun, tapi pikeun Daniel hal éta ngahasilkeun parobahan mujijat dina dirina.

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. Daniel 10:7, 8.

Jeung kuring, Daniel, sorangan anu ningali eta tetenjoan; sabab jelema-jelema anu marengan kuring henteu ningali eta tetenjoan; tapi aya kageter anu kacida gedéna nimpah ka maranéhna, nepi ka maranéhna lumpat nyumput. Ku sabab éta kuring kari sorangan, sarta ningali ieu tetenjoan anu agung, jeung teu aya deui tanaga anu nyésa dina diri kuring; sabab kaéndahan raray kuring robah dina diri kuring jadi karuksakan, sarta kuring henteu nyésakeun tanaga saeutik-eutik acan. Daniel 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Kabeneran dipidangkeun ku kecap Ibrani “truth,” anu diwangun ku hurup kahiji, katilu welas, jeung hurup panungtung dina abjad Ibrani. Hurup kahiji jeung hurup panungtung salawasna sarua pikeun Kristus, sabab Alpha jeung Omega salawasna ngawakilan ahir jeung awal. Hurup tengah, atawa hurup katilu welas, ngawakilan pangberontakan. Daniel nyebut, “I Daniel alone saw the vision,” tapi jalma-jalma anu babarengan jeung Daniel, anu hirup dina pangberontakan, “saw not the vision.” Ku sabab kitu Daniel “alone” “saw the great vision.” Dina awal jeung dina ahir, Daniel nyalira ningali éta titingalian, jeung rujukan anu kadua nyababkeun jalma-jalma anu kabur nembongkeun pangberontakan maranéhna. Daniel ngawakilan umat Allah dina poé-poé panungtung anu dirobah jadi gambar Kristus ngaliwatan prosés neuteup gambar-Na. Urang kudu nengetan titingalian “looking glass.”

“We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

“Urang kudu boga pangaweruh ngeunaan Allah ku pangalaman hirup. Lamun urang terus ngudag pikeun wanoh ka Pangeran, urang bakal nyaho yén pangmunculan-Na geus disadiakeun kawas isuk-isuk. Kristus nyaur ka urang sangkan pinuh ku sakabéh kasampurnaan Allah. Mangka urang tiasa leres-leres ngawakilan kasampurnaan agama Kristen. ‘Saha waé anu nginum cai anu ku Kami rek dipasihkeun ka anjeunna,’ saur Jurusalamet, ‘moal kungsi halabhab deui; tapi cai anu ku Kami rek dipasihkeun ka anjeunna bakal jadi dina dirina hiji cinyusu cai anu ngabudal nepi ka hirup langgeng.’ Kristus miharep supaya urang jadi kanca gawé jeung Anjeunna. Nalika urang dikosongkeun tina diri, Anjeunna bakal maparin rahmat-Na ka urang pikeun ditepikeun ka batur. Dua dahan zaitun, anu ngaliwatan dua pipa emas ngocorkeun minyak emas kaluar tina dirina sorangan, tangtu bakal nyadiakeun cahaya jeung panglipur jeung pangharepan jeung kanyaah pikeun jalma-jalma anu merlukeunana. Urang kudu ngalalayanan Allah leuwih ti batan palayanan anu ukur sakapeung-sakapeung. Tapi ieu ngan bisa urang laksanakeun ku diajar ti Yesus, miara kalembutan-Na jeung karendahan hate-Na. Hayu urang nyumputkeun diri urang dina Allah. Hayu urang boga kayakinan ka Anjeunna. Hayu urang tetep cicing dina Kristus. Mangka urang sadaya, ‘kalawan raray anu teu katutupan, bari nenjo kawas dina hiji eunteung kamulyaan Pangeran, dirobah jadi gambar anu sarua ti kamulyaan ka kamulyaan,’—ti tabiat ka tabiat. Allah henteu nungtut hal-hal anu mustahil ti anjeun atawa ti kuring. Ku nenjo ka Anjeunna, urang bisa dirobah jadi gambar-Na.” Signs of the Times, April 25, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Dina pasal sapuluh jeung pasal salapan kitab Daniel, Jibril maparin tafsiran ngeunaan titingalian nubuat anu lahiriah jeung anu batiniah ka Daniel, sarta pernyataan munggaran Daniel dina ayat kahiji pasal sapuluh nyaéta yén anjeunna ngartos kana duanana titingalian éta, anu digambarkeun minangka “perkara” jeung “titingalian.” Anjeunna nampi pamahaman éta dina ahir dua puluh hiji poé nalika anjeunna keur dina kaayaan dukacita. Dua puluh hiji poé éta réngsé ku datangna Mikael, malaikat agung. Bilangan dua ratus dua puluh, jeung bilangan dua puluh dua, anu mangrupa saparapat kasapuluh atawa perpuluhan tina dua ratus dua puluh, mangrupakeun lambang pikeun paduan Kaallahan jeung kamanusaan, sarta dina poé ka dua puluh dua éta Daniel dirobah jadi gambar Kristus.

I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 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. Daniel 10:3–5.

Abdi teu ngahakan roti nu ngeunah, daging atawa anggur teu asup kana sungut abdi, sarta abdi pisan teu ngurapan diri, nepi ka genep welas poé pinuh kasorang. Jeung dina poé ka dua puluh opat bulan kahiji, nalika abdi aya di sisi walungan gedé, nya éta Hidékel; tuluy abdi ngangkat panon, sarta ningali, jeung lah aya saurang lalaki maké pakean linen, cangkéngna dipingping ku emas murni ti Uphaz. Daniel 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daniel ngalambangkeun umat Allah dina poe-poe panungtungan anu geus nganyahokeun ngaliwatan Firman nubuat Allah yén maranéhna geus paburencay, sarta anu keur ngarandapan kasedihan ku kaayaan paburencayna sarta néangan pencerahan. Kaayaan paburencayna dilukiskeun minangka hiji lebak pinuh ku tulang-tulang garing anu paéh dina Yehezkiel pasal tilu puluh tujuh. Tulang-tulang éta paéh, sarta paburencay, tapi éta diidéntifikasi minangka kulawarga Israil. Kulawarga Israil dina poe-poe panungtungan téh nyaéta saratus opat puluh opat rébu. Maranéhna paburencay, sakumaha anu ku Daniel dipikawanoh tina kitab-kitab Yeremia jeung Musa. Dina Yehezkiel, anu paéh éta nandakeun yén maranéhna nganyahokeun kaayaan maranéhna.

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 37:11.

Tuluy anjeunna ngandika ka abdi, “Eh anak manusa, ieu tulang-tulang teh sakumna kulawarga Israil; tenjo, maranehna nyarita, ‘Tulang-tulang kami geus garing, pangharepan kami geus musna; kami geus dipisahkeun tina bagian kami.’” Yehezkiel 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, is identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Bait Israil, anu nyaéta éta tulang-tulang, nyatakeun yén maranéhna “kapisah tina bagian-bagian urang.” Maranéhna geus ngaku kaayaan maranéhna anu kaserak. Bait Israil dina poé-poé pamungkas ngalaksanakeun misil sapuluh parawan nepi ka unggal jéntréna, sarta dina sajarah Millerite, kanyataan yén maranéhna ngaku yén maranéhna kapisah tina bagian-bagian maranéhna, kaciri nalika parawan-parawan anu wijaksana mimiti ngartos yén maranéhna aya dina mangsa reureuh, sarta ogé yén mangsa reureuh éta mangrupa hiji périodeu husus dina éta misil. Jalma-jalma dina Yehezkiel anu ngaku kaayaan maranéhna anu kaserak téh nyaéta jalma-jalma anu sanggeus kuciwa anu kahiji ngaku yén maranéhna aya dina mangsa reureuh.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Duanana, tulang-tulang Yéheskiel, jeung jalma-jalma wijaksana dina misil sapuluh parawan, dilambangkeun ku ratapan Daniel salila dua puluh hiji poé. Sanggeus dua puluh hiji poé, dina poé ka dua puluh dua, Mikail turun, sarta Daniel dipaparin hiji tétéla ngeunaan Kristus anu dimulyakeun, anu ngarobah Daniel kana gambar Kristus. Parawan-parawan anu wijaksana jeung tulang-tulang anu paéh ogé kudu ngaliwatan éta parobahan anu dilakonan ku tétéla eunteung.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Daniél, tulang-tulang paéh dina kitab Yézékiel, jeung para parawan wijaksana dina sajarah Millerite, sadayana sajajar jeung dua saksi anu dipaéhan dina Wahyu pasal sabelas. Musa jeung Élias dipaéhan, tapi maranéhna baris dihirupkeun deui dina ahir tilu satengah poé simbolis. Musa dihirupkeun deui ku Mikhael sakumaha diidéntifikasi dina kitab Yudas.

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.

Nanging Mikael, malaikat agung, waktu papaséa jeung Iblis ngeunaan jasad Musa, henteu wani ngadakwa anjeunna ku panyalahkeun anu ngahina, tapi saur-Na, “Gusti ngabebendon ka maneh.” Yudas 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Dina Daniel pasal sapuluh, Daniel nampi titingalian kaca tingal waktu Mikael turun sanggeus dua puluh hiji poé mangsa prihatin. Eta teh sora Mikael anu ngahirupkeun nu maot.

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 sorangan bakal lungsur ti sawarga kalayan sora anu tarik, kalayan sora malaikat agung, sarta kalayan tarompet Allah; jeung jalma-jalma paéh dina Kristus bakal hudang heula. 1 Tesalonika 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Daniél pasal sapuluh nétélakeun peralihan gerakan Laodikia tina malaikat katilu ka gerakan Filadelfia tina malaikat katilu. Ieu sajajar jeung dua saksi dina Wahyu pasal sabelas, tulang-tulang paéh dina Yehezkiel pasal tilu puluh tujuh, parawan-parawan wijaksana dina misil sapuluh parawan, jeung kaum Millerites anu ngalaksanakeun éta misil. Jibril maparin tafsiran ngeunaan tetenjoan kaca pangawas anu agung, bari ngaréngsékeun padamelan tafsiran anu geus dimimitian ku anjeunna dina pasal salapan. Tafsiran éta dilaksanakeun ku Jibril ku cara ngaidéntifikasi sajarah nubuat anu kapanggih dina pasal sabelas, anu sabenerna nerus nepi ka tilu ayat kahiji dina pasal dua belas. Tuluy dina ayat opat pasal dua belas, Daniél diparéntahkeun pikeun nyégel bukuna.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Dina Daniel pasal sapuluh, “line upon line”, Daniel ngawakilan umat Allah dina poé-panungtungan anu ogé diwakilan dina Daniel pasal dua salaku jalma-jalma anu kalawan temen milarian pamahaman (dina ancaman pati), pikeun ngartos pesen nubuat lahiriah anu diwakilan ku gambar rusiah ngeunaan sato galak milik Nebukadnesar. Anjeunna ogé keur milarian ngartos tetenjoan ngeunaan pesen nubuat batiniah anu diwakilan ku dua rébu tilu ratus poé. Sanggeus dua puluh hiji poé simbolis ngarandeg dina kasedihan dina pasal sapuluh, anjeunna ahirna diwakilan salaku anu ngartos duanana wahyu. Pamahamanna kacumponan nalika malaikat agung nurun, sarta anjeunna kakeunaan ku tilu kali toél.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Pangalaman anjeunna jeung Mikail, titingalan ngeunaan Mikail anu ngan anjeunna sorangan nu ningali, nyiapkeun anjeunna pikeun narima tafsiran lengkep tina dua titingalan nubuat, boh anu batiniah boh anu lahiriah. Pangalaman éta dipedar, demi garis kana garis, kalayan kacida jéntréna lamun dihijikeun jeung Yehezkiel pasal tilu puluh tujuh, Wahyu pasal sabelas, jeung Yesaya pasal genep. Ayat dina pasal sabelas tempat Jibril ngahijikeun dua titingalan éta nyaéta ayat sapuluh, sabab di dinya raja kalér maju nepi ka benteng, tapi henteu leuwih ti dinya. Benteng éta nyaéta bangsa, atawa ibu kota, atawa raja Mesir dina ayat éta, sakumaha ditangtukeun ku Yesaya dina pasal tujuh.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Sabab kapala Siria nyaeta Damsik, jeung kapala Damsik nyaeta Résin; sarta dina jero genep puluh lima taun Éfraim bakal diremuk, nepi ka henteu deui jadi hiji bangsa. Jeung kapala Éfraim nyaeta Samaria, jeung kapala Samaria nyaeta putra Rémalya. Lamun maranéh henteu percaya, tangtu maranéh moal diteguhkeun. Yesaya 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Dina ayat ka sapuluh, dina pasal ka sawelas kitab Daniel, raja kalér naék nepi ka wates Mesir, sarta ayat éta netelakeun éta minangka “benteng” Mesir (raja kidul). Ayat ka sapuluh bisa ditembongkeun ngagambarkeun taun 1989, nalika Uni Soviét disapu ku kapausan jeung ku bala panggantina, nyaéta Amérika Sarikat. Éta mangrupa anu kahiji tina tilu perang pangganti, anu ahirna jadi Perang Dunya III dina perang pangganti anu katilu (Panium). Perang pangganti anu kadua diwakilan ku ayat ka sawelas jeung ka dua belas, sarta ayeuna keur lumangsung di Ukraina, tempat Rusia ngawakilan raja kidul, sakumaha Uni Soviét ngawakilan raja kidul dina kakalahanna dina taun 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Kuring geus kungsi ngagunakeun ungkara “perang tiis” baheula pikeun ngabédakeun antara tilu perang proksi ieu jeung perang dunya. Saéstuna aya peperangan anu sabenerna lumangsung di Ukraina, ku sabab éta ieu saenyana lain perang tiis, tapi mangrupa perang proksi antara kapapaan jeung para sekutuna, jeung Rusia. Tapi bakal aya perang dunya katilu, anu ampir unggal bangsa bakal dianggap minangka sasaran.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

“Nuhun umat Allah miboga rasa kana karuksakan nu geus ngancam rébuan kota, anu ayeuna geus ampir diserahkeun ka panyembahan brahala! …”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Palanggaran geus méh ngahontal watesna. Kabingungan ngeusi dunya, sarta hiji kasieun anu gedé baris geura datang ka umat manusa. Ahirna geus deukeut pisan. Urang anu nyaho kana bebeneran kudu keur nyiapkeun diri pikeun naon anu baris geura ngadadak nimpa dunya minangka hiji kajut anu luar biasa.” Review and Herald, 10 Séptémber 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

Dina ayat sabelas jeung dua belas, Rusia, raja ti kidul, bakal ngéléhkeun pasukan proksi kapausan, anu dilambangkeun ku rézim Nazi anu ngarahkeun usaha perang Ukraina, sarta anu didukung ku pasukan proksi kapausan saméméhna, nyaéta Amérika Sarikat. Dina Perang Dunya Kadua, pasukan proksi kapausan, nyaéta raja ti kalér, ngalawan Rusia Komunis téh nya éta rézim Nazi Jérman, sarta pasukan proksi éta éléh, sakumaha éta bakal éléh deui di Ukraina dina mangsa nu bakal datang deukeut.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Perang proksi anu katilu dipidangkeun dina ayat katilu welas nepi ka kalima welas, sarta kacumponan dina sajarah baheula ku perang di Panium. Perang proksi anu katilu bakal dilaksanakeun ku Amérika Serikat, pasukan proksi kapausan, sarta raja ti kalér bakal meunang dina éta peperangan ngalawan ateisme, sakumaha anu kajadian dina perang proksi anu kahiji (perang tiis). Dina perang proksi anu kahiji jeung anu katilu, raja ti kalér—kapausan—ngelehkeun raja ti kidul (Uni Soviét), tuluy ngelehkeun Perserikatan Bangsa-Bangsa. Pasukan proksina dina dua peperangan éta nyaéta, sarta bakal jadi deui, Amérika Serikat.

Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of Revelation chapter eleven’s two witnesses being slain in the street.

Trump bakal kapilih deui minangka présidén nu ka dalapan, nyaéta salah sahiji tina tujuh présidén nu kungsi maréntah di Amérika Sarikat ti saprak perang proksi kahiji (perang tiis) kacumponan dina taun 1989, anu mangrupa mangsa ahir pikeun gerakan réformasi malaikat katilu. Trump ngawakilan tanduk Républikan dina sato galak bumi, sarta anjeunna nampi tatu maot tina panangan sato galak ateisme “woke” dina taun 2020, pikeun nyumponan kasaksian dua saksi dina jalan raya sakumaha aya dina Wahyu pasal sabelas.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America ngagambarkeun tanduk Protestan anu sajati dina sajarah anu sarua, jeung dina taun 2020, Future for America narima tatu nu matak paéh ku panangan sato galak ateisme “woke”. Dina taun 2023, dua puluh dua taun sanggeus 2001, Mikael turun pikeun ngamimitian prosés anu diwakilan ku Yehezkiel, Yohanes, Daniel, jeung Yesaya, nya éta ngahudangkeun deui hiji bala anu perkasa anu bakal diangkat jadi panji dina hukum Minggu anu bakal geura datang.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

Dina taun 1856, gerakan Millerite Filadélfia ngalih jadi gerakan Millerite Laodikia, sarta di dinya jeung harita nampik kanaékan pangaweruh ngeunaan tujuh kali, tuluy sagemblengna ngamantapkeun pemberontakan maranéhna dina taun 1863. Kaum Millerite ngalih tina kaayaan anu dilambangkeun ku garéja kagenep, nyaéta Filadélfia, kana pangalaman garéja katujuh, sarta éta titik balik saluyu jeung sajarah taun 2023, nalika gerakan Laodikia tina Future for America ngalih tina pangalaman garéja katujuh, balik deui kana pangalaman garéja kagenep, nyaéta Filadélfia. Dina panerapan nubuat ieu, tanduk Protestan anu sajati, sakumaha ogé tanduk Républikan, jadi anu kadalapan, anu asalna tina anu tujuh.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Konci pikeun ngakuan yén perang Ukraina téh perang proksi anu kadua, nyaéta “benteng” dina ayat sapuluh, jeung ayat tujuh. Dina ayat tujuh, anu ngawakilan kapapaan nalika nampa tatu nu matak paéh dina taun 1798, raja kidul asup kana “benteng” raja kalér, sarta ieu kacumponan nalika jéndral Napoleon leumpang asup ka Vatikan sarta nyandak paus jadi tawanan. Raja kidul geus asup kana benteng éta. Dina ayat sapuluh raja kalér, anu ngawakilan kapapaan jeung tentara proksina, nyaéta Amérika Serikat, nyapu jauh struktur Uni Soviét, tapi ngantep “benteng” tetep nangtung. “Benteng” éta nyaéta huluna, ibu kotana—nyaéta Rusia.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Tapi “sirah,” atawa benteng, ngan bisa diteguhkeun ku dua atawa tilu saksi ku ngagunakeun Yesaya pasal tujuh, ayat tujuh jeung dalapan. Yesaya tujuh, ayat dalapan jeung salapan, nyaéta titik rujukan utama pikeun runtuyan tulisan Hiram Edson ngeunaan “tujuh kali” anu diterbitkeun dina taun 1856. Dua ayat anu netepkeun yén Rusia téh benteng anu unggul dina perang Ukraina ayeuna, ogé nyaéta dua ayat anu netepkeun titik mimiti pikeun duanana “tujuh kali,” ngalawan karajaan kalér jeung karajaan kidul Israil. Ayat sapuluh tina pasal sabelas ngaidentipikasi titingalian lahiriah, anu ku Sister White diajarkeun dumasar kana naék jeung rubuhna karajaan-karajaan.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Tina naék jeung ragragna bangsa-bangsa sakumaha geus dijentrekeun écés dina kitab Daniel jeung Wahyu, urang kudu diajar kumaha taya hargana kamulyaan lahiriah jeung kamulyaan dunya wungkul. Babul, kalayan sagala kakawasaan jeung kaagunganana, anu saruana can kungsi deui katémbong ku dunya urang ti saprak harita,—kakawasaan jeung kaagungan anu ku rahayat jaman éta katémbong kacida pageuhna jeung langgengna,—kumaha lengkepna eta geus sirna! Saperti ‘kembang jukut,’ eta geus binasa. Yakobus 1:10. Kitu deui binasana karajaan Médo-Pérsia, jeung karajaan-karajaan Grétsia jeung Rum. Kitu deui binasa sagala anu henteu ngajadikeun Allah jadi dasarna. Ngan anu pakait pageuh jeung kersa-Na, sarta nganyatakeun sipat-Na, anu bisa langgeng. Prinsip-prinsip-Na téh hiji-hijina perkara anu pageuh anu dipikawanoh ku dunya urang.” Prophets and Kings, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Tilu perang proksi téh “dijelaskeun kalayan écés dina kitab Daniel jeung Wahyu,” sarta konci pikeun bebeneran ieu nyaéta “benteng” dina ayat sapuluh, tina Daniel sabelas. Tapi ayat sapuluh ogé nyangkem titingalian internal, sabab titik mimiti pikeun duanana “tujuh kali,” ogé dituduhkeun dina Yesaya pasal tujuh ayat dalapan jeung salapan. Nu éksternal jeung nu internal teu bisa dipisahkeun, sarta dua mangsa dua rébu lima ratus dua puluh taun ogé mangrupakeun dua iteukna Yehezkiel, anu nalika dihijikeun, ngalambangkeun pamaséan saratus opat puluh opat rébu, anu mangrupa ngahijina Katuhanan jeung kamanusaan.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Pangalaman Daniel jeung tetenjoan “marah” nu sipatna kausal ngawakilan garis nubuat tempat Mikail turun sarta ngahudangkeun umat-Na dina poe-poe panungtungan. Eta kabangkitan ngagambarkeun léngkah-léngkah anu Kristus laksanakeun pikeun ngahijikeun Kaallahan-Na jeung kamanusaan umat-Na dina poe panungtungan. Hal eta kalaksanakeun ku ngahijina pikiran Ilahi jeung pikiran manusa sangkan maranehna boga hiji pikiran, sarta hal eta kalaksanakeun di rohangan tahta, di Pangsuci Saestu, anu mangrupakeun “benteng” nu ku Sadérék White diidentipikasikeun minangka “citadel” (benteng) jiwa.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Di rohangan tahta, umat Allah dina poe-poe panungtung narima pikiran Kristus, tuluy didudukeun jeung Kristus di tempat-tempat sawarga. Tempat sawarga tempat Kristus linggih teh mangrupa benteng, nya eta kapala Bait Allah. Bait awak miboga sipat handap, nya eta daging, atawa awak. Eta oge miboga sipat luhur, nya eta pikiran. Dina ayat kasapuluh tina Daniel pasal sabelas, konci anu nandaan benteng tina tetenjoan lahiriah, oge nandaan benteng tina tetenjoan batiniah, sarta ku kitu eta ngaidentipikasi sajarah tempat tanduk Republikanisme jeung Protestanisme ngalih kana gambar sato galak (Republikanisme), atawa gambar Allah (Protestanisme sajati). Kadua tanduk eta tuluy jadi anu kadalapan, anu asalna tina anu tujuh.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Tanduk Protestanisme anu sajati, ku kituna, nyaéta tanduk Filadelfia, nyaéta tentara perkasa Yehezkiel, jeung panji-panji Yesaya anu diangkat dina peperangan ngalawan gambar sato galak, mimiti di Amérika Serikat tuluy di sakuliah dunya. Daniel pasal sabelas, ayat sapuluh, nangtukeun titik dina sajarah suci nalika ngahijina dua iteuk mimiti lumangsung. Perang Ukraina mimiti dina taun 2014, tapi kakara dina taun 2022 Rusia mimiti narajang Ukraina. Dina taun 2023, dua puluh dua taun sanggeus 2001, Mikail mimiti padamelan-Na pikeun ngahudangkeun deui jalma-jalma anu kungsi ngalaman kuciwa kahiji maranéhna dina panggenepan misil parawan sapuluh dina taun 2020. Mimitina Anjeunna ngadegkeun hiji “sora” anu ayeuna keur ngagero di padang gurun. Dina Juli 2023, sora éta mimiti ngagero, jeung éta téh sora anu sarua anu dihudangkeun dina awal gerakan reformasi malaikat katilu dina taun 1989, sabab Yesus salawasna ngagambarkeun ahir ku awal.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of Divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“soara” anu ngajerit di tanah gurun mimiti ngagema ku ngawanohkeun Wahyu pasal hiji, di mana gabungan Katuhanan jeung kamanusaan digambarkeun minangka Wahyu Yesus Kristus, hiji wahyu anu dibuka pas saméméh waktos panto rahmat ditutup. Daniel ngalaman éta wahyu dina pasal sapuluh, ku tetempoan “kausatif”. Gabungan Katuhanan jeung kamanusaan dina ayat-ayat mimiti kitab Wahyu ngawakilan bebeneran anu pangpentingna, dumasar kana aturan panyebutan anu kahiji. Gabungan Katuhanan jeung kamanusaan, anu mangrupakeun pamasangan meterai ka saratus opat puluh opat rébu, dilaksanakeun ku Firman Allah. Éta Firman dipasihkeun ti Rama ka Putra, anu méré éta ka malaikat-Na, anu tuluy maparin éta amanat ka hiji wawakil manusa. Dua léngkah anu kahiji diwakilan ku Katuhanan. Dua léngkah éta miboga ciri husus yén léngkah anu kadua tina Katuhanan ngawakilan Katuhanan anu nyiptakeun sagala perkara. Dua léngkah saterusna diwakilan ku mahluk-mahluk ciptaan Allah. Léngkah anu kahiji nyaéta malaikat anu teu kungsi ragrag, jeung manifestasi anu kadua tina ciptaan Allah nyaéta anu geus dipaparinkeun kakawasaan pikeun nyiptakeun deui nurutkeun jinisna sorangan. Léngkah anu kaopat éta, anu ngawakilan kamanusaan, tuluy kudu nyandak éta amanat jeung ngirimkeunana ka jamaah-jamaah, supaya jamaah-jamaah téh bisa “maca jeung ngadangu” hal-hal anu geus dituliskeun di jerona.

We will continue this study in the next article.

Urang baris neraskeun ieu pangajaran dina artikel salajengna.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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 1:1–11.

Wahyu Yesus Kristus, anu dipaparinkeun ku Allah ka Anjeunna, sangkan nembongkeun ka abdi-abdi-Na perkara-perkara anu kudu geura kajadian; sarta ku malaikat-Na Anjeunna ngutus sarta nganyatakeunana ka abdi-Na, nya eta Yohanes: anu geus mere kasaksian kana firman Allah, kana kasaksian Yesus Kristus, jeung kana sagala perkara anu ku anjeunna geus katenjo. Bagja jalma anu maca, jeung jalma-jalma anu ngadenge kecap-kecap nubuat ieu, sarta anu ngagem perkara-perkara anu kaserat di jerona: sabab waktuna geus deukeut. Ti Yohanes ka tujuh jamaah anu aya di Asia: kurnia ka aranjeun sarta karapihan, ti Anjeunna anu aya, anu geus aya, jeung anu bakal sumping; sarta ti tujuh Roh anu aya di payuneun tahta-Na; Jeung ti Yesus Kristus, anu jadi Saksi anu satia, anu cikal ti antara nu maraot, jeung Pangawasa raja-raja di bumi. Ka Anjeunna anu mikanyaah ka urang, sarta anu geus ngumbah urang tina dosa-dosa urang ku getih-Na sorangan, Jeung anu geus ngajadikeun urang raja-raja jeung imam-imam pikeun Allah jeung Rama-Na; ka Anjeunna kamulyaan jeung kakawasaan salalanggengna. Amin. Tingali, Anjeunna sumping jeung mega-mega; sarta unggal panon bakal ningali ka Anjeunna, kitu deui maranehna anu geus nyusuk Anjeunna: sarta sakumna bangsa di bumi bakal maratuh ku sabab Anjeunna. Kitu pisan, Amin. Kami teh Alfa jeung Omega, pangawitan jeung pangpungkasan, saur Gusti, anu aya, anu geus aya, jeung anu bakal sumping, Nu Maha Kawasa. Kami, Yohanes, anu oge dulur maraneh, jeung sasama dina kasangsaraan, dina Karajaan, jeung dina kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos, ku sabab firman Allah, jeung ku sabab kasaksian Yesus Kristus. Kami aya dina Roh dina poe Gusti, sarta ngadenge di tukangeun kami hiji sora anu tarik, lir tarompet, saurna, Kami teh Alfa jeung Omega, anu kahiji jeung anu pamungkas; jeung, Naon anu ku maneh katenjo, tuliskeun dina hiji kitab, sarta kirimkeun ka tujuh jamaah anu aya di Asia; ka Epesus, ka Smirna, ka Pergamos, ka Tiatira, ka Sardis, ka Piladelfia, jeung ka Laodikia. Wahyu 1:1–11.