Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.
Daniel kapaparin tilu kali dina pasal sapuluh; nu kahiji jeung nu pamungkas ku Jibril, ari nu di tengah ku Kristus. Dina sentuhan nu di tengah éta Daniel pangnyeri-nyerina ngaraoskeun karusakan dirina, sabab waymark tengah tina bebeneran ngagambarkeun pambrontakan. Michael anu nyabak Daniel pikeun kadua kalina, sabab Mantenna parantos turun dina ahir dua puluh hiji poé.
At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”
Dina ahir tilu satengah poé lambang, nalika dua saksi dina Wahyu pasal sabelas keur ngagolér paéh di jalan, hiji sora ngahirupkeun deui éta dua saksi. Éta téh sora malaikat agung anu ngahirupkeun deui. Turunna Mikail dina Daniel pasal sapuluh, dina poé ka dua puluh dua, sajajar jeung kabangkitan dua saksi dina taun 2023. Nalika dua saksi téh paéh di jalan, Ezekiel dipintonkeun tulang-tulang maranéhna anu paburencay sarta ditaros naha anjeunna nyangka yén éta tulang-tulang garing anu paéh di lebak bisa dihirupkeun deui, sarta sakabéh jawaban Ezekiel ngan ukur kieu, “Gusti, Gusti uninga.”
Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.
Saterasna Ezekiel dipiwarang pikeun ngaramal ka éta tulang-tulang, sarta anjeunna ngalakukeun kitu; sarta nalika anjeunna ngalakukeunana, éta tulang-tulang ngahiji ngawangun dirina, nanging can kénéh hirup. Ramalan kahiji Ezekiel nyaéta ngumpulna éta tulang-tulang, tapi diperlukeun ramalan kadua pikeun ngahudangkeun éta tulang-tulang jadi hiji pasukan. Ramalan kadua Ezekiel nyaéta ramalan tina cilaka katilu, sakumaha dilambangkeun ku opat angin anu ngahirupkeun éta tulang-tulang. Adam anu kahiji diciptakeun sampurna, tapi sanggeusna anjeunna dosa sarta nurunkeun pati ka sakabéh turunanana. Kabangkitan tulang-tulang paéh dina paningal Ezekiel sajajar jeung ciptaan Adam dina kasampurnaanana, sabab Adam mimitina dibentuk, tuluy Gusti ngambuskeun kana dirina napas kahirupan.
This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.
Ieu lain pikeun nyebutkeun yén dua saksi éta narima awak anu geus dimulyakeun nalika maranéhna dihirupkeun deui, sabab éta henteu kajadian nepi ka datangna anu kadua; nanging, kabangkitan maranéhna sajajar jeung titingalian Daniel ngeunaan titingalian “marah” anu nyababkeun, nalika maranéhna dirobah jadi gambar anu harita maranéhna tingali. Baris demi baris, prosés panyegelan éta dipaparinkeun kalayan kacida talitina ku kasaksian nubuat.
In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”
Dina Wahyu pasal sabelas, “sanggeus tilu poé satengah Roh kahirupan ti Allah asup” ka jero dua saksi éta, “tuluy maranéhna” “nangtung dina suku-sukuna; sarta kasieun anu kacida gedéna tumiba ka jalma-jalma anu ningali maranéhna,” tuluy aya “sora anu tarik ti sawarga, nyebut ka maranéhna, Naék ka dieu. Jeung maranéhna naék ka sawarga dina méga; sarta musuh-musuh maranéhna nenjo maranéhna.”
First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.
Mimiti, Roh asup ka maranéhna, tuluy maranéhna nangtung dina suku-sukuna, sarta nalika maranéhna geus nangtung, kasieun tumiba kana musuh-musuh maranéhna anu saméméhna geus bungah ku maotna maranéhna. Tuluy hiji sora nyaur maranéhna sina naék, sarta musuh-musuh maranéhna nyaksian éta kajadian. Dina hal Yehezkiel, maranéhna mimitina dikenalkeun minangka anu paburencay jeung paéh di lebak, tuluy hiji nubuat diwartakeun anu ngahijikeun maranéhna, tuluy nubuat anu kadua nyababkeun maranéhna nangtung jadi hiji balatentara anu gagah perkasa. Dina hal Daniel, mimitina anjeunna ningali tetempoan anu agung anu nimbulkeun pamisahan dua golongan, sarta sanggeus éta anjeunna dirampa tilu kali.
The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.
Wanci kahiji anjeunna kakeunaan ku rampa, anjeunna teu boga kakuatan, anjeunna aya dina sare jero, sarta beungeutna nyanghareup ka taneuh. Sare ngalambangkeun pati. Sanajan kitu anjeunna ngadangu kecap-kecap anu diucapkeun.
Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.
Ulah maranéhanana nyarita héran ku ieu; sabab bakal datang waktuna, nalika sakabéh anu aya di jero kuburan bakal ngadéngé sora-Na. Yohanes 5:28.
Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.
Geus Jibril tuluy ngadadakkeun Daniel nepi ka sujud kana leungeun jeung tuur, tuluy maréntahkeun anjeunna sangkan nangtung, sarta anjeunna ogé ngalakukeunana, sanajan bari ngageter. Tuluy anjeunna ngadéngé kecap-kecap ti Jibril, tapi anjeunna tetep teu bisa nyarita. Yeheskiel ogé kungsi ningali tetempoan Kristus, sarta éta ngahasilkeun runtuyan kajadian anu sarupa.
And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.
Sarta di luhur pamentangan anu aya di luhur sirah maranéhna, aya hiji anu siga tahta, rupana kawas batu safir; sarta di luhur anu siga tahta éta, aya hiji anu siga, dina rupana, manusa anu linggih di luhurna. Jeung kuring ningali anu warnana kawas ambar, siga seuneu anu ngurilingan di jerona; ti anu katingali tina cangkengna ka luhur, jeung ti anu katingali tina cangkengna ka handap, kuring ningali kawas rupa seuneu, sarta aya cahaya anu ngurilingan. Saperti rupa katumbiri anu aya dina mega dina poé hujan, kitu ogé rupa cahaya anu ngurilingan éta. Ieu téh rupa tina sasaruaan kamulyaan PANGERAN. Jeung nalika kuring ningali éta, kuring murag nyanghareup kana taneuh, sarta kuring ngadéngé sora hiji anu keur nyarita. Jeung Mantenna ngandika ka kuring, “Anaking manusa, nangtung dina suku maneh, sarta Kami baris nyarita ka maneh.” Jeung Roh asup ka jero kuring nalika Mantenna nyarita ka kuring, sarta ngadegkeun kuring dina suku kuring, nepi ka kuring ngadéngé Anjeunna anu nyarita ka kuring. Ezekiel 1:26–2:2.
The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.
Tetempoan éta nyababkeun boh Hesekiel boh Daniel dipaparin handap nepi ka jadi lebu, nepi ka maranéhna sujud nundutan dina taneuh. Dina kaayaan kitu maranéhna duaan tetep ngadangu pangandika Gusti, sarta maranéhna duaan dihudangkeun deui kana kaayaan nangtung pikeun ngadangu kecap-kecap anu diucapkeun ka maranéhna; sarta nalika maranéhna ngadangu kecap-kecap éta, “Roh asup ka jero” maranéhna. Panyawijian ketuhanan kalakon ku narimana Firman Allah anu ditepikeun ku Roh Suci. “Firman” téh nya éta anu nganteurkeun ketuhanan kana kamanusaan. Kabeneran ieu kudu diaku supaya bisa ngartos kana kaseriusan jeung pentingna sajarah nubuat anu dipasihkeun ku Jibril ka Daniel dina pasal sawelas. Sajarah nubuat anu dipidangkeun dina pasal sawelas téh nya éta saluran anu ku jalanana minyak suci ditepikeun ka para parawan wijaksana.
With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.
Kalayan Yézékiel, anjeunna geuwat diparéntahkeun yén anjeunna kudu nepikeun hiji amanat ka Adventisme Laodikea, sanajan ti awal mula Yézékiel geus dibéjakeun yén Adventisme Laodikea moal nguping kana kecap-kecapna, sabab maranéhna téh hiji kulawarga nu barontak. Pangalaman Yézékiel téh pangalaman Yesaya dina pasal genep, ku kituna dina dua saksi, nalika Allah ngahudangkeun Daniel tina sare, anu mangrupa lambang pati, Daniel dibéré hiji amanat pikeun kulawarga Adventisme Laodikea nu barontak, tapi maranéhna moal nguping.
Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.
Geus Daniel tuluy dirampa pikeun kadua kalina ku Kristus sorangan, anu nyabak biwir Daniel, sakumaha Anjeunna kungsi nyabak biwir Yesaya ku bara tina altar. Geus kitu Daniel tiasa nyarita, tapi anjeunna masih kénéh teu boga kakuatan, sarta masih kénéh teu boga napas. Numutkeun ka Yehezkiel, napas téh datang bareng jeung amanat ngeunaan “opat angin”, anu mangrupakeun nubuat kadua Yehezkiel. Nubuat Yehezkiel ngeunaan opat angin sajajar jeung rampaan katilu ka Daniel, sabab dina waktu éta napas asup kana tulang-tulang, sarta maranéhna nangtung jadi hiji balatentara anu perkasa. Dina rampaan katilu ka Daniel, anjeunna dikuatkeun.
On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.
Dina tanggal 18 Juli 2020, umat Allah dina ahir jaman dipapencarkeun sarta asup kana mangsa reureuh dina éta misil. Sajarah pamasangan meterai digambarkeun dina sajarah ti 22 Oktober 1844 nepi ka pemberontakan taun 1863. Garis sajarah anu diwakilan di dinya tumpang-tindih jeung 11 Séptémber 2001 nepi ka undang-undang Minggu, tapi ogé tumpang-tindih jeung sajarah ti 18 Juli 2020 nepi ka undang-undang Minggu. Fénoména nubuat ieu dumasar kana kanyataan yén lambang-lambang miboga harti leuwih ti hiji, sarta harti éta kudu ditangtukeun ku kontéks tempat éta diterapkeun.
When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.
Nalika urang nimbang-nimbang datangna jeung pagawean salah sahiji tina tilu malaikat, maranéhna diatur ku runtuyan kajadian anu sarua. Maranéhna sumping dina titik nalika ramalan anu patalina jeung maranéhna dibuka segélna. Ramalan éta disusun dumasar kana tilu léngkah: datangna éta, dipaparin kakuatanana, jeung panto anu katutup dina ahirna. Aya tanda-tanda séjén dina sajarah éta, tapi tilu tanda pangujian dina datangna salah sahiji tina tilu malaikat téh dimimitian ku tanda kahiji, nyaéta nalika hiji nubuat dibuka segélna. Amanat anu dibuka segélna éta dipaparin kakuatan ngaliwatan hiji panguatan, sarta éta panguatan jeung pangberdayaan tuluy nguji lalaki jeung awéwé dina sajarah éta. Kacindekan tina sajarah éta ngahasilkeun hiji ujian pamungkas anu nembongkeun naha jalma-jalma anu nangtung dina pangujian katilu téh wijaksana atawa bodo.
Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.
Dina sajarah ti 11 Séptémber 2001 nepi ka hukum Minggu, anjeun bisa nangtukeun tilu malaikat. Nu kahiji sumping dina 11 Séptémber 2001, nu kadua sumping dina 18 Juli 2020, jeung nu katilu sumping dina hukum Minggu anu geura datang (uji lakmus). Tanggal 22 Oktober 1844 sajajar jeung 11 Séptémber 2001, jeung 1856 sajajar jeung 18 Juli 2020, sarta 1863 sajajar jeung hukum Minggu. Ku kituna, 22 Oktober 1844 nepi ka 1863 ogé sajajar jeung 18 Juli 2020 nepi ka hukum Minggu, sabab 18 Juli téh datangna malaikat kadua dina sajarah panyegelan. Sajarah di handap ieu tetep leres diidéntifikasi saukur minangka tanda-tanda jalan tina malaikat mana waé.
On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.
Dina tanggal 18 Juli 2020, aya hiji bebeneran anu dibuka segelna pikeun nguji generasi éta. Léngkah kadua dina sajarah éta nyaéta nalika dua saksi dihirupkeun deui. Saterusna maranéhna diuji naha maranéhna bakal narima cahaya anu harita diungkabkeun, anu keur lumangsung ayeuna. Tuluy dina hukum Minggu (uji litmus), bakal kanyahoan saha anu kaasup parawan wijaksana jeung saha anu henteu. Nalika urang nganggap sajarah éta saukur salaku struktur tina hiji malaikat tunggal, tuluy nerapkeun periode ti 22 Oktober 1844 nepi ka pambarontakan taun 1863 kana sajarah ti 18 Juli 2020 nepi ka hukum Minggu, urang manggihan yén dina taun 1849, Sister White ngaidéntifikasi yén Gusti parantos ngalegaan deui panangan-Na pikeun ngumpulkeun sésa umat-Na.
From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.
Ti 22 Oktober 1844 nepi ka taun 1849, umat Allah geus paburencay. Dina taun 1850 maranéhna ngahasilkeun tabel Habakuk anu kadua tina dua tabel éta. Dina Januari 1851 maranéhna ngiklankeun bagan anyar éta dina Review. Umat Allah paburencay, sarta malaikat katilu sumping mawa cahaya. Tuluy Allah mimiti ngumpulkeun deui maranéhna, sarta Mantenna teras nyayagikeun hiji gambaran visual ngeunaan amanat anu kudu diproklamasikeun ku maranéhna, sakumaha anu geus dipigawé-Na dina taun 1842. Cahaya anu sumping dina 22 Oktober 1844 téh mangrupa paningkatan pangaweruh, sarta éta terus mekar dina pituduh-Na; dina taun 1856, batu panutup tina éta cahaya diwanohkeun. Éta cahaya nyangkaruk kana “tujuh kali,” anu jadi cahaya kahiji anu dipikawanoh ku William Miller, sarta anu digambarkeun minangka salah sahiji nubuatan anu kacumponan dina 22 Oktober 1844.
The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”
Caang tina “tujuh kali,” dina taun 1856, téh lain ngan ukur panungtungan tina nambahanana pangaweruh anu dipasihkeun ka Miller, utusan malaikat kahiji, tapi ogé cahaya panungtung tina malaikat katilu anu dipasihkeun dina 22 Oktober 1844. Panolakan kana éta cahaya dina taun 1856 téh lain ngan ukur panolakan kana nambahanana pangaweruh anu disegelkeun dibuka dina 1798, tapi ogé kana nambahanana pangaweruh anu disegelkeun dibuka dina 22 Oktober 1844, sarta éta ditolak ku maranéhna anu harita jeung di dinya ngalih tina pangalaman Philadelphia ka pangalaman Laodicea. Pambangkangan taun 1863 téh mangrupa anu katilu, jeung batu uji, anu ditembongkeun ku hiji bagan palsu anu ngaleungitkeun cahaya tina “tujuh kali.”
The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.
Kuciwa munggaran tanggal 19 April 1844, ditimpakeun ka gerakan Filadelfia tina malaikat kahiji ku Allah anu nahan panangan-Na kana hiji kasalahan dina sawatara angka dina bagan panaratas 1843. Kuciwa munggaran tanggal 18 Juli 2020, ditimpakeun ka gerakan Laodikea tina malaikat katilu ku manusa anu ngalalaworakeun yén dina tanggal 22 Oktober 1844, Kristus parantos ngangkat panangan-Na ka sawarga sarta sumpah yén waktu moal aya deui. Dina tanggal 18 Juli 2020, hiji amanat dibuka segelna anu kedah nguji ieu generasi parawan. Saperti dina 1850, Gusti dina 2023 ngalegaan panangan-Na pikeun kadua kalina guna ngumpulkeun deui tulang-tulang paéh Yéheskiel anu geus paéh di jalan ti saprak 18 Juli 2020. Nepi ka 1851, aya hiji gambaran visual anyar ngeunaan amanat éta anu mangrupa panggenepan tina nubuat Habakuk pasal dua, ku kituna nandaan yén sanggeus 2023, Gusti bakal boga hiji panji hirup anyar pikeun diangkat, anu dipratélakeun ku dua loh Habakuk.
Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.
Dua loh Habakuk dilambangkeun ku dua loh Sapuluh Parentah, kitu deui ku dua roti ayun dina pesta Pentekosta. Saratus opat puluh opat rébu éta diidéntifikasi minangka kurban bungbuahan pangheulana, sarta maranéhna téh anu dina Maleakhi ngawakilan eta kurban minangka “saperti dina mangsa baheula, saperti dina taun-taun baheula.” Maranéhna diangkat minangka kurban ayun anu bakal katingali ku sakuliah dunya.
The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.
Hudangna saratus opat puluh opat rébu dimimitian ku pangumpulna babarengan, sarta pangumpulan éta kalaksanakeun ku Firman Allah, sabab tulang-tulang paéh dina visi Ezekiel dihimpun ku ngadéngé Firman Allah, bari maranéhna can kénéh paéh. Ezekiel ngalambangkeun alat manusa anu ngumumkeun amanat anu ngahimpun éta tulang-tulang, nalika Gusti ngulurantkeun panangan-Na pikeun kadua kalina guna ngahimpun umat sésa-Na. Yesaya, Yeremia, Daniel, Yohanes, jeung Ezekiel sadayana nandakeun unsur manusa anu nepikeun amanat ilahi ka tulang-tulang garing anu paéh.
Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).
Sanggeus tulang-tulang téh kakumpul, Gusti nembongkeun paningkatan pangaweruh anu dibuka meterai-na pas saméméh panto kasempetan ditutup, sarta pangaweruh éta dilambangkeun ku “éta bagéan tina nubuat Daniel anu patali jeung poé-poé panungtungan.” Dina nubuat kadua Ezekiel, cahaya anu dibuka meterai-na téh nya éta bala katilu, nyaéta warta ngeunaan angin ti wetan anu ngambuskeun kahirupan kana tulang-tulang éta sarta sacara sabab-akibat ngajadikeun éta nangtung jadi hiji pasukan anu gagah. Cahaya anu diungkabkeun ka Daniel téh nya éta cahaya anu dilambangkeun ku raja ti kalér dina pasal sabelas. Babarengan, Ezekiel jeung Daniel ngagambarkeun “éta bagéan tina nubuat Daniel anu patali jeung poé-poé panungtungan,” nyaéta béja ngeunaan angin (ti wetan) jeung raja (ti kalér).
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Tapi beja ti wetan jeung ti kalér bakal ngageumpeurkeun anjeunna; ku sabab éta anjeunna bakal maju kalawan amarah anu gedé pikeun ngancurkeun, jeung pikeun ngabinasakeun pisan loba jalma. Daniel 11:44.
In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.
Dina taun 1856, Gusti geus maparin maksud pikeun ngaréngsékeun padamelan nyirian umat-Na ku segel, tapi maranéhna murtad. Talatah anu ku Anjeunna dipiharep dipaké pikeun ngaluarkeun maranéhna tina kaayaan Laodikea maranéhna nyaéta “tujuh kali” dina Imamat dua puluh genep. Nalika Gusti mimiti ngumpulkeun umat-Na dina Juli 2023, Anjeunna nampilkeun deui ka maranéhna talatah ngeunaan “tujuh kali,” sarta di antara hal-hal séjén, nétélakeun yén dina Poé Panebusan anu antitipikal tarompet Yobel kudu disada, anu ogé mangrupa mangsa nalika tarompet katujuh ogé kudu disada. Tarompet Yobel téh lambang tina “tujuh kali,” jeung tarompet katujuh téh cilaka anu katilu. Nalika Mikail turun dina Daniel pasal sapuluh, Daniel ngawakilan jalma-jalma anu meunang pangalaman jalma-jalma anu ngadoakeun doa dina Imamat dua puluh genep, jeung jalma-jalma anu narékahan pikeun ngartos rusiah nubuat dina Daniel pasal dua.
Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”
Daniel ngalambangkeun jalma-jalma anu geus dikumpulkeun ku sora Allah, tuluy nangtung dina suku maranéhna sanggeus dikuatkeun pikeun ngumumkeun amanat ti wetan jeung ti kalér. Maranéhna ngumumkeun amanat éta nepi ka hukum Minggu anu enggal bakal datang. Prosés ngadegkeun pasukan éta mangrupa hiji jejer nubuat anu kacida rincina, sarta titik nalika Kaallahan mimiti dihijikeun jeung kamanusaan dina panggenapan panyegelan saratus opat puluh opat rébu, dimimitian dina sajarah anu dilambangkeun dina ayat sabelas tina Daniel sabelas. Sajarah anu dilambangkeun ti ayat hiji Daniel sabelas nepi ka ayat genep belas ngeusian sajarah anu disumputkeun tina ayat opat puluh, nyaéta “éta bagian tina nubuat Daniel anu patali jeung poé-poé panungtungan.”
As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.
Nalika urang mimiti nitenan ayat tilu welas nepi ka lima welas tina Daniel sabelas, anu mimiti kaeusi dina Patempuran Panium dina taun 200 SM, kacida pentingna pikeun ngarti kana harti ayat-ayat ieu. Panium téh anu katilu tina tilu perang proksi. Patempuran kahiji dipungkas ku kameunangan kapapaan jeung pasukan proksina, nyaéta Amérika Sarikat, dina taun 1989. Patempuran salajengna, anu dilambangkeun ku ayat sabelas jeung dua welas, anu kaeusi ku Patempuran Raphia, raja kidul (Rusia), bakal ngéléhkeun raja kalér jeung pasukan proksina di Ukraina. Patempuran katilu bakal sarua jeung anu kahiji, nyaéta kapapaan (raja kalér) unggul ngalawan Komunisme (Perserikatan Bangsa-Bangsa), ku pasukan proksina (Amérika Sarikat). Tapi perang proksi katilu, nyaéta Patempuran Panium, ogé bakal ngamimitian Perang Dunya III.
We will continue this study in the next article.
Urang bakal neraskeun ieu pangajaran dina artikel salajengna.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Saperti pajeulitna anu kawas roda-rodana aya dina pituduh panangan anu aya handapeun jangjang para kerub, kitu deui pajeulitna lumangsungna kajadian-kajadian manusa aya dina kakawasaan pituduh Ilahi. Di tengah pasalia jeung kaributan bangsa-bangsa, Anjeunna anu linggih di luhur para kerub tetep nungtun urusan-urusan bumi.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Riwayat bangsa-bangsa anu silih gantian ngeusian waktu jeung tempat anu geus diparengkeun ka maranéhna, bari teu sadar jadi saksi kana bebeneran anu ku maranéhna sorangan teu kanyahoan hartina, nyarita ka urang. Ka unggal bangsa jeung ka unggal jalma dina mangsa kiwari Allah geus netepkeun hiji tempat dina rarancang-Na anu agung. Kiwari manusa jeung bangsa-bangsa keur diukur ku unting-unting dina panangan Anjeunna anu teu kungsi lepat. Sadayana, ku pilihanana sorangan, keur nangtukeun takdirna, sarta Allah ngawasa sagalana demi katarampungan maksud-maksud-Na.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Riwayat anu ku I AM Nu Agung geus ditangtukeun dina pangandika-Na, ngahijikeun mata ranté demi mata ranté dina ranté nubuat, ti kalanggengan nu kaliwat nepi ka kalanggengan nu bakal datang, nyaritakeun ka urang di mana ayana urang ayeuna dina runtuyan jaman, sarta naon anu tiasa diarepkeun dina mangsa nu bakal datang. Sagala anu ku nubuat geus dipedar bakal kajadian, nepi ka mangsa ayeuna, geus kacatet dina kaca-kaca sajarah, sarta urang tiasa yakin yén sakabéh anu can kénéh datang bakal digenepan dina runtuyanana.”
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:
“Karuntuhan pamungkas sadaya kakawasaan dunya geus écés dipedar dina firman kayaktian. Dina nubuat anu diucapkeun nalika putusan ti Allah diumumkeun ka raja panungtung Israil, dipasihkeun ieu amanat:
“‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.
“Kieu timbalan PANGERAN Allah; Cabut serban karajaan, jeung copot makuta: … angkatkeun anu handap, jeung handapkeun anu luhur. Kami baris ngabalikkeun, ngabalikkeun, ngabalikkeun éta: sarta éta moal aya deui, nepi ka Anjeunna sumping anu memang boga hak kana éta; sarta Kami baris maparin éta ka Anjeunna.” Ezekiel 21:26, 27.
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Makuta anu dipiceun ti Israél ngalih sacara silih gentos ka karajaan-karajaan Babul, Média-Pérsia, Yunani, jeung Roma. Allah ngandika, ‘Ieu moal aya deui, nepi ka Anjeunna sumping anu kagungan hakna; sarta Kami baris maparin ka Anjeunna.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Waktuna geus deukeut. Kiwari tanda-tanda jaman nyatakeun yén urang nangtung dina bangbarung kajadian-kajadian anu agung jeung khidmat. Sagala hal di dunya urang keur ngagalura. Di hareupeun panon urang keur lumangsung kacumponan nubuat Jurusalamet ngeunaan kajadian-kajadian anu bakal miheulaan datangna Anjeunna: ‘Aranjeun bakal ngadéngé perang jeung béja-béja ngeunaan perang…. Bangsa bakal gugah ngalawan bangsa, jeung karajaan ngalawan karajaan: sarta bakal aya kalaparan, panyakit sampar, jeung lini, di rupa-rupa tempat.’ Mateus 24:6, 7.
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Ayeuna nya éta mangsa anu matak narik perhatian anu luar biasa pikeun sakumna nu hirup. Para pamingpin jeung negarawan, jalma-jalma anu nyekel kalungguhan kapercayaan jeung kawenangan, lalaki jeung awéwé anu mikir tina sagala golongan, maranéhna nancebkeun panitén kana kajadian-kajadian anu lumangsung di sabudeureun urang. Maranéhna ngawaskeun hubungan anu tegang tur teu tenang anu aya di antara bangsa-bangsa. Maranéhna niténan kacida kuatna kaayaan anu keur ngawasa unggal unsur kadunyaan, sarta maranéhna nyadar yén hiji hal anu agung jeung nangtukeun geus rék kajadian—yén dunya geus aya dina ambang krisis anu luar biasa gedéna.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Ayeuna ayeuna keur nahan angin-angin pasea, supaya éta ulah niup nepi ka dunya dipaparinan pangéling ngeunaan karuksakan anu bakal datang; tapi aya badai keur ngumpul, siap meletik ka bumi; jeung lamun Allah maréntahkeun ka para malaikat-Na supaya ngaleupaskeun angin-angin éta, bakal aya pintonan pasea anu moal kagambarkeun ku pan.”
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.
“Alkitab, jeung Alkitab wungkul, anu masihan gambaran anu bener ngeunaan ieu hal-hal. Di dieu kaungkab adegan-adegan ahir anu agung dina sajarah dunya urang, kajadian-kajadian anu ti ayeuna geus ngalungkeun kalangkangna ka hareup, sora datangna éta hal-hal nyababkeun bumi ngageter jeung hate manusa lalumpatan ku sieun.
“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.
“‘“Ningali, PANGERAN ngababakan bumi jadi kosong, ngajadikeunana gararing, malikkeunana tibalik, sarta ngabubarkeun pangeusina ka mana-mana…. Maranéhna geus ngalanggar hukum-hukum, ngarobah katetepan, ngarempak perjangjian langgeng. Ku sabab kitu kutuk geus ngalalap bumi, sarta jalma-jalma anu nyicinganana jadi musna…. Kabungah rebana eureun, sora jalma-jalma anu suka bungah lekasan, kabungah kacapi eureun.’ Yesaya 24:1–18.
“‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.
“‘“Cilaka ka poé téh! sabab poé PANGERAN geus caket, sarta éta bakal datang kawas karuksakan ti Nu Maha Kawasa…. Binih geus buruk di handapeun gumpalan taneuhna, leuit-leuit geus jadi taringgal, lumbung-lumbung geus diruntuhkeun; sabab gandumna geus layu. Kumaha sasatoan ngagerendeng! kawanan sapi jadi bingung, ku sabab maranéhna euweuh jukut pangangonan; enya, domba-domba ogé geus dijadikeun taringgal.’ ‘Tangkal anggur geus garing, jeung tangkal anjir geus layu; tangkal dalima, tangkal korma ogé, jeung tangkal apel, enya sakabéh tatangkalan di tegalan, geus layu: sabab kabungahan geus layu ti anak-anak manusa.’ Joel 1:15–18, 12.
“‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’
“‘Haté abdi kacida nyerina dina jeroeunana; … abdi teu tiasa cicingeun, margi maneh, he jiwa abdi, parantos ngadangu sora tarompet, sora panggero perang. Karuksakan nambahan kana karuksakan geus diuwuhkeun; margi sakuliah nagara parantos diruksak.’
“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.
“‘Kami ningali bumi, sareng, tingal, éta teu puguh wangunna sarta kosong; sareng langit, sarta maranéhna teu boga cahaya. Kami ningali gunung-gunung, sareng, tingal, maranéhna ngageter, sareng sakabéh pasir ngalih enteng. Kami ningali, sareng, tingal, taya jelema, sareng sakabéh manuk-manuk di langit geus kabur. Kami ningali, sareng, tingal, tempat anu subur geus jadi gurun, sareng sakabéh kota-kotana geus diruntuhkeun.’ Yermia 4:19, 20, 23–26.
“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.
“‘Cilaka! sabab poe eta poe anu agung, nepi ka teu aya nu sarua jeung eta: eta teh mangsa kasangsaraan Yakub; tapi anjeunna bakal disalametkeun tina eta.’ Yermia 30:7.” Education, 178–181.