In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Dina pasal sapuluh kitab Daniel, Jibril keur ngalaksanakeun pagawean nampilkeun tafsir lengkep tina kitab Daniel ka umat Allah dina poé-poé panungtungan. Daniel ngawakilan umat Allah dina poé-poé panungtungan, anu dina kitab Wahyu téh nya éta saratus opat puluh opat rébu. Ku kituna, saratus opat puluh opat rébu hudang pikeun nyarandé kana kanyataan yén maranéhna geus dipabalencarkeun, sakumaha diwakilan ku Daniel dina pasal salapan. Maranéhna ogé hudang kana pamahaman yén ujian gedé anu ku éta takdir langgeng maranéhna dipastikeun téh nyaéta ujian gambar sato galak, anu lumangsung saméméh maranéhna disegel, jeung saméméh mangsa kasempetan ditutup dina hukum Minggu di Amérika Sarikat. Maranéhna keur ngungun ku kuciwa anu nyanghareupan maranéhna dina 18 Juli 2020, sarta dina kaayaan éta, maranéhna dipaparin hiji paningal ngeunaan Kristus di Rohangan Nu Pangsuci, sakumaha diwakilan ku Yesaya dina pasal genep.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Eta tetenjo éta, sakumaha digambarkeun ku boh Daniel boh Yesaya, ngamungkinkeun maranéhna ningali kaayaan maranéhna anu geus ruksak di payuneun Gusti anu mulya, sarta duanana direndahkeun nepi ka lebu. Tuluy Yesaya ngadéngé pananya anu naroskeun saha anu ku Allah baris diutus ka umat-Na, sarta Yesaya ngalalaworakeun diri, tapi anjeunna mimitina dipaparin panyucian.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

Tuluy saur Kami, Cilaka teuing ka sim kuring! sabab sim kuring parantos binasa; ku margi sim kuring teh jalma anu biwirna najis, sareng sim kuring cicing di tengah-tengah hiji bangsa anu biwirna najis; margi panon sim kuring parantos ningali Sang Raja, PANGERAN semesta alam. Ti dinya salah saurang serafim ngalayang ka sim kuring, bari nyepeng bara hurung dina pananganana, anu dicandakna ku capit tina luhur altar. Tuluy eta dipapasten kana sungut sim kuring, sarta saurna, Lah, ieu parantos nyabak biwir maneh; sarta kajahatan maneh parantos dipiceun, sareng dosa maneh parantos disucikeun. Sim kuring oge ngadangu sora Gusti, anu ngandika, Saha anu rek Kami utus, sareng saha anu badé angkat pikeun Kami? Tuluy saur sim kuring, Ieu sim kuring; utus sim kuring. Yesaya 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Yesaya disucikeun ku bara tina altar, sarta Daniel disucikeun ku ningali eunteung tina visi kausal, anu nyababkeun nu ningalina robah jadi gambar anu dipandangna. Ka Yesaya diparéntahkeun supaya mawa éta amanat ka hiji bangsa anu ngadéngé tapi henteu ngadéngé, jeung ningali tapi henteu ningali.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Sarta Anjeunna ngandika, “Maneh indit, sarta bejakeun ka ieu bangsa, ‘Maraneh enya-enya ngadéngé, tapi henteu ngartos; sarta enya-enya ningali, tapi henteu nyaraho.’ Jieun hate ieu bangsa jadi kandel, jadikeun ceulina beurat, sarta peureumkeun panonna; ulah nepi ka maranehna ningali ku panonna, ngadéngé ku ceulina, ngartos ku haténa, tuluy tobat, sarta dicageurkeun.” Yesaya 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Yesaya hayang nyaho nepi ka iraha anjeunna kudu nyanghareupan umat anu ngarti tapi henteu ngartos, sarta ningali tapi henteu nénjo; ku sabab éta anjeunna naros, “dugi ka iraha?”

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

Tuluy ceuk sim kuring, “PANGERAN, dugi ka iraha?” Jeung Anjeunna ngawaler, “Nepi ka kota-kota jadi ruruntuhan tanpa pangeusi, jeung imah-imah tanpa jelema, sarta tanahna jadi tumerap pisan sunyi; sarta PANGERAN geus ngasingkeun jalma-jalma ka tempat anu jauh, jeung di tengah-tengah eta tanah aya paninggalan anu kacida gedena.” Yesaya 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Tanah anu jadi poko nubuat Kitab Suci dina poé-poé panungtungan téh nyaéta Amérika Sarikat, anu “diruksak pisan nepi ka taya sésa,” nalika karuntuhan bangsa dibawa ku murtadna bangsa ku hukum Minggu. Ayat ka opat puluh hiji tina Daniel sabelas geus dipralambangkeun ku ayat ka genep belas dina pasal anu sarua. Dina ayat ka opat puluh hiji, “pangninggalan anu gedé di tengah tanah” diidéntifikasi minangka “loba” anu diragragkeun. Talatah Yesaya, anu dirujuk ku Yesus nalika Anjeunna nyarita ka urang Yahudi anu sok ngabantah dina sajarah hirup-Na di antara manusa, ngécéskeun yén nalika hiji umat pakta baheula keur diliwatan, harita maranéhna boga ceuli jeung panon anu teu ngarti atawa teu ningali. Talatah Yesaya ngagambarkeun panggero panungtungan ka Adventisme Laodikea, anu mungkas dina hukum Minggu, tempat Adventisme Laodikea dimuntahkeun kaluar tina baham Gusti.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Anjeunna ogé bakal asup ka tanah anu mulya, sarta loba nagara bakal diruntuhkeun; tapi ieu bakal luput tina pananganana, nya éta Edom, jeung Moab, jeung pamingpin utama ti urang Amon. Daniel 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Yesaya jeung Daniel dipasihan tanggung jawab pikeun nepikeun panggero panungtungan ka Laodikea, sarta dina sentuhan katilu Daniel dina pasal sapuluh anjeunna dikuatkeun pikeun éta pancén.

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 aya deui saurang anu nyabak ka sim kuring, anu rupana kawas manusa, sarta anjeunna nguatkeun sim kuring, sarta saur-Na, “He manusa anu kacida dipikacinta, ulah sieun: karapihan ka anjeun, sing kuat, enya, sing kuat.” Jeung sanggeus anjeunna nyarios ka sim kuring, sim kuring jadi kiat, tuluy nyarios, “Mugi gusti sim kuring ngandika; margi Gusti parantos nguatkeun sim kuring.” Daniel 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Daniel dikuatkeun pikeun maparin pesen anu ku anjeunna tuluy kahartos nalika Mikhael lungsur dina pasal sapuluh. Yesaya dibéjakeun yén anjeunna bakal kudu maparin éta pesen nepi ka hukum Minggu. Dina hukum Minggu, hiji sésa umat bakal ditetepkeun.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Tuluy saur sim kuring, “Gusti, dugi ka iraha?” Anjeunna ngawaler, “Dugi ka kota-kota jadi ruruntuhan taya nu nyicingan, jeung imah-imah taya jelema, sarta tanah jadi sepi pisan; jeung Gusti geus ngajauhkeun manusa ka tempat anu jauh, nepi ka aya pangeseran anu gede di tengah-tengah éta tanah. Tapi angger kénéh bakal aya sapuluhna sahiji di jerona, sarta éta bakal mulang deui, tuluy bakal dilebur; saperti tangkal teil jeung saperti tangkal jati, anu zatna tetep aya dina éta tangkal-tangkal, waktu maranéhna ngaragragkeun daun-daunna: kitu ogé turunan suci bakal jadi zatna.” Yesaya 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Nalika bakal aya “paninggalan anu gedé di tengah-tengah nagri” (dina hukum Minggu), bakal dinyatakeun hiji “sapuluhan,” anu “zat”-na nyaéta “bibit anu suci.” Akar kecap Ibrani anu ditarjamahkeun jadi “sapuluhan” nyaéta “persepuluhan.” Gusti bakal miboga hiji “persepuluhan” anu geus “balik,” dina hukum Minggu.

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

Jeung sagala perpuluhan ti tanah, boh tina binih tanah, boh tina buah tangkal, nya éta kagungan PANGERAN: éta suci pikeun PANGERAN. Jeung lamun aya jalma rek nebus sabagian tina perpuluhanana, manéhna kudu nambahan kana éta saparalimana. Jeung ngeunaan perpuluhan tina kawanan sapi, atawa tina domba, nya éta tina naon baé anu ngaliwat handapeun iteuk, nu kasapuluh kudu suci pikeun PANGERAN. Imamat 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“sapersapuluhna” anu “mulih” téh suci kagungan PANGERAN, sarta éta téh bagian PANGERAN.

For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

Sabab bagian PANGERAN teh umat-Na; Yakub teh bagian warisan-Na. Ulangan 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Jalma-jalma anu geus mulang saméméh hukum Minggu, nyaéta jalma-jalma anu dilambangkeun ku Yermia anu geus ngalaman kuciwa anu kahiji, ka maranéhna Gusti geus jangji yén lamun maranéhna rék mulang, maranéhna bakal jadi sungut PANGERAN, atawa juru carios-Na.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Mungguh kecap-kecap Gusti kapanggih ku abdi, tuluy ku abdi didahar; sarta pangandika Gusti janten kabungah jeung kasukaan hate abdi, sabab abdi disebat ku jenengan Gusti, nun PANGERAN, Allah semesta balad. Abdi henteu linggih dina pakumpulan jalma-jalma anu ngaguligah, ogé henteu milu suka; abdi linggih nyorangan ku sabab panangan Gusti, margi abdi ku Gusti geus dieusian ku amarah. Ku naon nyeri abdi langgeng, jeung tatu abdi teu tiasa diubaran, anu nampik pikeun cageur? Naha Gusti rek janten ka abdi saolah-olah tukang bohong, jeung saperti cai anu nguciwakeun? Ku sabab eta, kieu timbalan PANGERAN: Lamun maneh mulang, tangtu Kami bakal ngabalikeun maneh deui, jeung maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya tina anu hina, maneh bakal jadi sungut Kami; sina maranehna mulang ka maneh, tapi ulah maneh mulang ka maranehna. Jeung Kami bakal ngajadikeun maneh ka ieu bangsa kawas témbok parunggu anu kukuh; maranehna bakal merangan maneh, tapi moal unggul ngalawan maneh; sabab Kami nyarengan maneh pikeun nyalametkeun maneh jeung pikeun ngaleupaskeun maneh, saur PANGERAN. Jeung Kami bakal ngaleupaskeun maneh tina panangan jalma-jalma jahat, sarta Kami bakal nebus maneh tina panangan jalma-jalma anu garalak. Yeremia 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Sésa-sésa atawa bagian kasapuluh anu mulang dina kasaksian Yesaya téh kudu didahar, sabab maranéhna dipaparin pesen Allah, sarta Firman-Na ogé kudu didahar. Maranéhna nya éta jalma-jalma anu bakal jadi sungut Allah, sarta ku hal éta maranéhna bakal nampilkeun Firman Allah anu kudu didahar ku jalma-jalma anu néangan kasalametan. Yermia henteu calik dina “pasamuan jalma-jalma anu ngahina,” sabab, saperti dina hal Daniél, waktu manéhna ningali titingalian éta, “pasamuan jalma-jalma anu ngahina” kabur. Yermia kungsi nyangka yén Allah ngabohong ka dirina, sabab panangan Allah ngidinan kuciwa anu kahiji dina 19 April 1844 dina sajarah Millerite, jeung 18 Juli 2020 dina poé-poé panungtungan. Jangji pikeun Yermia nya éta yén lamun manéhna “mulang,” sarta dina petikan Yesaya, “bagian kasapuluh” “mulang.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Lamun Yermia “mulih,” anjeunna kaasup kana “sapersapuluh” dina Yesaya, anu suci, sarta mangrupa bagian PANGERAN, anu “zatna” aya dina maranéhna. Kecap Ibrani pikeun “zat” hartina tihang, jeung dijadikeun “tihang” téh nya éta jangji anu dipasihkeun ka urang Filadelfia.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Anu unggul ku jalan meunang, ku Kami rek dijadikeun tihang di Bait Allah Kami, sarta manehna moal kaluar deui salalawasna; jeung kana dirina ku Kami rek dituliskeun ngaran Allah Kami, jeung ngaran kota Allah Kami, nya éta Yerusalem anyar, anu turun ti sawarga ti Allah Kami; sarta ku Kami rek dituliskeun kana dirina ngaran Kami anu anyar. Sing saha anu boga ceuli, sing ngadenge naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“pilar,” nya éta “substansi”-na maranéhna, ngawakilan ngahijina Kaallahan jeung kamanusaan, sabab Kristus téh “pilar” anu nyangga Bait Allah.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

“Salila dina kaayaan patah sumanget éta, abdi ngimpi anu ngantunkeun kesan anu jero kana pikiran abdi. Dina impian éta abdi ningali hiji Bait Allah, anu keur didatangan ku loba jalma. Ngan jalma-jalma anu ngungsi ka jero Bait Allah éta anu bakal disalametkeun nalika waktu parantos ditutup. Sakur anu tetep di luar bakal leungit salalanggengna. Jalma réa di luar, anu ngalampahkeun rupa-rupa urusan maranéhna, nyindir sarta ngécé ka jalma-jalma anu asup ka jero Bait Allah, sarta nyarios ka maranéhna yén rarancang kasalametan ieu téh hiji tipu daya anu licik, yén saéstuna mah taya bahaya naon-naon anu kudu dijauhan. Maranéhna malah nyekel sawatara jalma pikeun nyegah maranéhna sangkan teu buru-buru asup ka jero témbok éta.

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

“Sieun dihina, sim kuring ngarasa leuwih hadé ngadagoan nepi ka jalma réa bubar, atawa nepi ka sim kuring bisa asup tanpa katingali ku maranéhna. Tapi lainna malah beuki nambahan tibatan ngurangan, sarta ku sabab sieun kaburu kasep, sim kuring buru-buru ninggalkeun imah teras ngadesek nembus riungan. Dina kahariwang sim kuring pikeun nepi ka Bait Allah, sim kuring henteu merhatikeun jeung henteu paduli kana riungan anu ngurilingan sim kuring. Nalika asup ka éta gedong, sim kuring ningali yén Bait Allah anu kacida gedéna ditopang ku hiji tihang anu pohara ageng, sarta kana éta tihang kabeungkeut hiji anak domba anu remuk-balur tur ngucur getih. Urang anu hadir di dinya siga nu geus nyaho yén éta anak domba geus disiksa jeung diremukkeun ku sabab urang. Sakumna anu asup ka jero Bait Allah kudu datang ka hareupeun éta anak domba sarta ngaku dosa-dosana.

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

“Pas pisan di hareupeun Anak Domba aya korsi-korsi anu dijangkungkeun, anu dipaké diuk ku sakelompok jalma anu kacida katingalina bagjana. Caang sawarga siga nu nyorot kana rarayna, sarta maranéhna muji ka Allah jeung ngahariringkeun pupujian sukur anu pinuh ku kabungahan, anu kadéngéna siga musik para malaikat. Ieu téh maranéhna anu geus datang heula ka hareupeun Anak Domba, ngaku dosa-dosana, narima pangampura, sarta ayeuna keur ngadagoan kalayan harepan anu bungah kana hiji kajadian anu pinuh ku kabagjaan.

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

“Sanggeus kuring asup ka jero éta gedong, kasieun nyorang ka kuring, jeung rasa éra yén kuring kudu ngarendahkeun diri di hareupeun jalma-jalma ieu. Tapi kuring siga didorong pikeun terus maju, sarta lalaunan ngaléngkah ngurilingan tihang supaya nyanghareupan anak domba éta, nalika tarompet disada, Bait Allah ngageter, sora-sora panangkaruk kameunangan ngagedur ti antara para santo anu karumpul, cahaya anu pikasieuneun nyaangan éta gedong, tuluy sagalana jadi poék pisan. Sakabéh jalma-jalma anu bagja éta geus ngiles bareng jeung éta cahaya, sarta kuring tinggaleun nyorangan dina kasunyian anu pikasieuneun tina peuting. Kuring hudang dina kanyeri batin sarta méh teu bisa ngayakinkeun diri sorangan yén kuring ngan ukur keur ngimpi. Ka kuring karasa yén hukuman ahir kuring geus ditetepkeun, yén Roh Gusti parantos ninggalkeun kuring, moal kungsi datang deui.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Substance,” nyaéta anu aya dina sapuluh anu mulang, nya éta “pilar” anu nyangga Bait Suci. Daniel ningali titingalian kausal ngeunaan Anak Domba anu digantung dina pilar, sarta Anak Domba éta nya éta “pilar”. Nalika Daniel ningali titingalian anu agung éta, anjeunna dirobah jadi gambar pilar, sarta sapuluhna Yesaya ogé mibanda “substance” (pilar) di jero maranéhna, sarta substance éta kudu “didahar” ku sakur anu rek asup ka Bait Suci. Jalma-jalma anu asup ka Bait Suci, sarta ngadahar substance éta, nyaéta domba Allah nu séjén anu ngaréspon kana amanat tina panji anu diangkat dina hukum Minggu, nalika aya pangantun anu gedé di éta tanah. “Siki suci,” anu jadi substance Yesaya, nyaéta Anak Domba anu parantos dipaéhan ti saprak dasar dunya.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Nu kasapuluh anu mulang bakal dileupaskeun tina panangan jalma-jalma jahat, nalika dina hukum Minggu pamisahan antara Filadelfia jeung Laodikia ditetepkeun pikeun salalanggengna, sarta harita loba anu dijungkirbalikkeun. Jalma-jalma anu dijungkirbalikkeun éta diidéntifikasi minangka jalma-jalma jahat anu teu ngarti. Maranéhna ogé bakal dileupaskeun tina panangan anu pikasieuneun, sabab maranéhna moal narima tanda sato galak.

Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

Kieu kieu kieu PANGERAN Allah; Kami ge bakal ngeureunkeun balaréa Mesir ku panangan Nebukadrezar, raja Babul. Anjeunna jeung rahayatna anu sarengan jeung anjeunna, anu panggalakna di antara bangsa-bangsa, bakal dibawa pikeun ngancurkeun eta nagri; maranéhna bakal ngunus pedangna ngalawan Mesir, sarta ngeusian eta nagri ku anu paéh. Jeung Kami bakal ngajadikeun walungan-walungan garing, sarta masrahkeun eta nagri kana leungeun jalma-jalma durjana; sarta Kami bakal ngajadikeun eta nagri jadi suwung, jeung sagala anu aya di jerona, ku panangan urang asing: Kami, PANGERAN, geus ngandika kitu. Yesaya 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Anu pikasieuneun bangsa-bangsa” teh pasukan pangganti raja kalér. Panji anu diangkat dina hukum Minggu dileupaskeun tina leungeun para parawan bodo, atawa jahat, sarta ogé dileupaskeun tina leungeun anu pikasieuneun ti bangsa-bangsa. Pasualan anu keur urang bahas di dieu nya éta yén Yesaya, jeung Daniel, jeung Yermia, jeung Yehezkiel, jeung Yohanes, sadayana dipaké pikeun ngagambarkeun kabangkitan jeung panguatan saratus opat puluh opat rebu anu mulang tina kuciwa tanggal 18 Juli 2020. Dina tetenjoan panungtungan Daniel, tetenjoan anu dipasihkeun di sisi walungan Hiddekel, Daniel dijadikeun ngartos boh tetenjoan internal boh eksternal tina Firman nubuat Allah, sarta anjeunna dikuatkeun pikeun nepikeun éta amanat.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Pesen ngeunaan anu internal jeung anu eksternal dihijikeun ku harti nubuat ngeunaan sirah, atawa “benteng,” dina ayat sapuluh, anu ngaidentifikasi perang Ukraina anu ayeuna keur dilaksanakeun ku Putin. Konci éta pikeun ngaidentifikasi sirah miboga panerapan internal jeung eksternal, jeung mimiti perang éta nandaan mangsa nalika duanana sirah jadi poko nubuat. Benteng atawa sirah salaku Rusia ngaidentifikasi perang proxy kadua, anu ngarah ka perang proxy katilu, anu nandaan mimiti Perang Dunya III, sakumaha dilambangkeun ku perang Panium dina ayat lima belas.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Ayat genep welas téh nyaéta hukum poé Minggu, ku sabab kitu ti taun 2014, nalika perang Ukraina dimimitian, sakumaha dilambangkeun dina ayat sawelas jeung dua welas, nepi ka hukum poé Minggu, pagawéan panungtungan anu patali jeung panyegelan umat Allah diréngsékeun. Tafsiran Jibril dina Daniel pasal sawelas ngawakilan amanat anu nyucikeun, atawa nyégel umat Allah. Lamun kanyataan éta kaliwat, hartina sagalana kaliwat. Nubuat anu dibuka segélna, anu dina kitab Wahyu disebut Wahyu Yesus Kristus, sarta anu ku kitab Wahyu diidentifikasi minangka keur dibuka segélna pas méméh panutupan mangsa kasempetan, nyaéta hiji petikan husus tina kitab Daniel.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Sarta anjeunna nimbalan ka kuring, “Ulah nyégél ucapan-ucapan nubuat dina ieu kitab, sabab waktuna geus deukeut. Sing saha anu lalim, antepkeun manéhna tetep lalim kénéh; jeung sing saha anu najis, antepkeun manéhna tetep najis kénéh; jeung sing saha anu bener, antepkeun manéhna tetep bener kénéh; jeung sing saha anu suci, antepkeun manéhna tetep suci kénéh.” Wahyu 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Dina poé-poé pamungkas, aya hiji mangsa nu tangtu nalika nubuat pamungkas dibuka segelna, sabab ayat éta nyebut, “waktuna geus deukeut.” Éta ungkara pisan, anu aya dina pasal pamungkas tina Wahyu, kapanggih deui ogé dina pasal kahiji.

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. Revelation 1:1–3.

Wahyu ti Yesus Kristus, anu dipaparinkeun ku Allah ka Mantenna, supaya Anjeunna nembongkeun ka para abdi-Na perkara-perkara anu moal lila deui bakal kajadian; sarta Anjeunna ngutus malaikat-Na sarta maparin tandha ku anjeunna ka abdi-Na, nyaéta Yahya: anu geus mere kasaksian ngeunaan firman Allah, jeung ngeunaan kasaksian Yesus Kristus, sarta ngeunaan sagala perkara anu anjeunna tempo. Bagja sing saha anu maca, jeung maranéhna anu ngadangu pangandika-pangandika nubuat ieu, sarta ngajaga perkara-perkara anu dituliskeun di jerona; sabab waktuna geus deukeut. Wahyu 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Dua ratus dua puluh, ku kituna dua puluh dua, mangrupa lambang ngahijina Keallahan jeung kamanusaan; sarta pagawean panungtungan malaikat katilu, nyaéta panyegelan saratus opat puluh opat rébu, diréngsékeun dina kontéks nubuat tina misil sapuluh parawan. Parawan-parawan wijaksana dina poé-poé panungtungan ngalaman kuciwa kahiji maranéhna dina 18 Juli 2020, sarta maranéhna sumebar kawas tulang-tulang paéh di jalan dina Wahyu pasal sabelas, nepi ka Juli 2023, dua puluh dua taun sanggeus prosés panyegelan dimimitian dina 2001. Harita “waktuna geus caket,” sarta Gusti lajeng ngangkat hiji “sora di padang gurun” anu geus narima éta pesen ti Jibril, anu geus narima éta ti Kristus, anu geus narima éta ti Rama.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Sora éta tuluy ngamimitian ngintunkeun éta amanat ka gareja-gareja, sarta éta amanat geus dikintunkeun ngaliwatan cara éléktronik sangkan bisa dibaca jeung/atawa didangukeun, kiwari dina leuwih ti genep puluh basa. Bagian nubuat anu geus dibuka segelna, nyaéta yén amanat éta kapanggih dina kitab Daniel.

“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Kitab anu disegel téh lain kitab Wahyu, tapi éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan. Malaikat maréntah, ‘Tapi anjeun, eh Daniel, tutupkeun ieu kecap-kecap, sarta segelkeun ieu kitab, nepi ka waktu ahir.’ Daniel 12:4.” Acts of the Apostles, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Bagian tina nubuat Daniel anu patali jeung poé-poé pamungkas,” nyaéta ayat kaopat puluh. Éta lain saukur ayat kaopat puluh, tapi bagian tina ayat kaopat puluh anu kagambarkeun sanggeus waktu ahir dina taun 1989, jeung saméméh hukum Minggu dina ayat kaopat puluh hiji. Sajarah dina ayat kaopat puluh anu teu aya panyebutanana dina ayat éta sorangan nyaéta bagian tina nubuat anu patali jeung poé-poé pamungkas anu geus diségél, sarta ti bulan Juli 2023 geus keur dibuka segélna pikeun jalma-jalma anu milih pikeun ningali jeung ngadéngé.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Ayat opat puluh henteu nyatet nanaon ngeunaan sajarah anu lumangsung sanggeus ambrukna Uni Soviét dina taun 1989 nepi ka hukum Minggu dina ayat opat puluh hiji, nanging éta nyayagikeun landasan nubuat anu kudu dijadikeun tempat nempatkeun garis-garis nubuat séjénna. Jalma-jalma anu teu daék ningali jeung ngadéngé yén métodologi garis kana garis téh nyaéta métodologi hujan panungtung, henteu miboga kamampuhan pikeun ningali sajarah anu disumputkeun dina ayat opat puluh, sarta éta téh sajarah anu mangrupa Wahyu Yesus Kristus, anu ku Jibril sumping pikeun ditafsirkeun ka Yohanes jeung Daniél.

We will continue this study in the next article.

Urang baris neruskeun ieu panalungtikan dina artikel salajengna.

“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

“Di Berea Paulus deui ngamimitian pagawéanana ku asup ka sinagoga urang Yahudi pikeun ngawartakeun Injil Kristus. Ngeunaan maranéhna anjeunna nyarios, ‘Jalma-jalma ieu leuwih mulya batan anu aya di Tesalonika, sabab maranéhna narima pangandika éta kalawan sagala kasadiaan pikiran, sarta unggal poé nalungtik Kitab Suci, naha hal-hal éta enya kitu. Ku sabab kitu loba di antara maranéhna jadi percaya; kitu deui awéwé-awéwé terpandang anu urang Yunani, jeung lalaki-lalaki, teu saeutik jumlahna.’”

“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

“Dina nepikeun bebeneran, jalma-jalma anu kalawan jujur mikahayang aya dina nu bener bakal dihudangkeun kana nalungtik Kitab Suci kalayan rajin. Ieu bakal ngahasilkeun hasil anu sarupa jeung anu ngiringan kana pagawéan para rasul di Berea. Tapi jalma-jalma anu ngawawarkeun bebeneran dina mangsa ieu nyanghareupan loba anu sabalikna ti urang Berea. Maranéhna teu mampuh ngabantah ajaran anu dipidangkeun ka maranéhna, tapi maranéhna nembongkeun kateumani anu pohara gedé pikeun nalungtik bukti anu ditepikeun pikeun ngadukung éta, sarta nganggep yén sanajan éta téh bebeneran, henteu pati penting naha maranéhna narimana minangka kitu atawa henteu. Maranéhna nganggap yén kapercayaan jeung adat kabiasaan heubeul maranéhna geus cukup hadé keur maranéhna. Tapi Gusti, anu ngutus para duta-Na kalayan hiji amanat ka sakumna dunya, bakal nahan rahayat supaya tanggung jawab dina cara maranéhna nganggap kecap-kecap hamba-hamba-Na. Allah bakal ngahakiman sakumna jalma nurutkeun kana cahaya anu geus dipidangkeun ka maranéhna, naha éta écés keur maranéhna atawa henteu. Kawajiban maranéhna nyaéta nalungtik, sakumaha anu dipigawé ku urang Berea. Gusti ngandika ngaliwatan nabi Hosea: ‘Umat Kami dibinasakeun ku lantaran kurangna pangaweruh; ku sabab maneh geus nampik pangaweruh, Kami ogé bakal nampik maneh.’”

“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

“Pikiran urang Béréa teu disempetkeun ku prasangka, sarta maranéhna daék nalungtik jeung narima bebeneran anu diwartakeun ku para rasul. Lamun jalma-jalma dina jaman urang nuturkeun conto urang Béréa anu mulya, ku nalungtik Kitab Suci saban poé, sarta ku ngabandingkeun amanat-amanat anu dibawa ka maranéhna jeung naon anu kacatet di dinya, bakal aya rébuan jalma satia ka hukum Allah di tempat anu ayeuna ngan aya saurang. Tapi loba anu ngaku mikanyaah ka Allah teu boga kahayang pikeun robah tina kasalahan kana bebeneran, sarta maranéhna pageuh nyekel dongéng-dongéng anu matak resep tina poé-poé panungtungan. Kasalahan ngabutakeun pikiran sarta ngajauhkeun ti Allah; tapi bebeneran masihan cahaya ka pikiran, jeung kahirupan ka jiwa.” Sketches from the Life of Paul, 87, 88.