And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
Jeung raja ti kidul bakal kagugah ku amarah, tuluy maju sarta perang ngalawan anjeunna, nyaéta ngalawan raja ti kalér; sarta anjeunna bakal ngumpulkeun hiji pasukan anu gedé pisan; nanging pasukan éta bakal diserenkeun kana leungeunna. Jeung sanggeus anjeunna ngabasmi pasukan éta, haténa bakal jadi luhur ku sombong; sarta anjeunna bakal ngaruntuhkeun puluhan rébu jalma: nanging ku éta anjeunna moal jadi kuat. Daniel 11:11, 12.
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
Ayat sabelas jeung dua belas ngaidéntifikasi kameunangan Putin ngalawan Ukraina jeung Uni Éropa, kitu deui kaayaan satuluyna sarta pangaruhna pikeun Putin sanggeus kameunanganana dina Perang Ukraina, sakumaha dilambangkeun ku Ptolemy dina kameunanganana di Raphia dina taun 217 SM jeung karuntuhanna dina ayat dua belas. Téma dina éta ayat-ayat téh nyaéta naékna jeung ragragna raja kidul.
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
Dugi ka ieu titik, tulisan-tulisan éta geus ngaidentipikasi téma-téma dasar tina garis-garis nubuat dina pasal sabelas. Ayat sabelas merlukeun sakedik deui waktos saméméh urang neraskeun kana pasal éta. Daniel pasal sabelas, ayat sabelas, saluyu jeung Wahyu pasal sabelas, ayat sabelas.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Sanggeus tilu poe satengah, Roh kahirupan ti Allah lebet ka maranéhna, tuluy maranéhna nangtung dina sukuna; sarta kasieun anu kacida gedéna nimpah ka jalma-jalma anu ningali maranéhna. Wahyu 11:11.
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
Dina taun 2023, dua saksi anu geus dipaéhan ku sato galak ti jurang nu taya dasarna nangtung deui dina sukuna. Kasaksian tina tanduk Républikan geus dimimitian dina taun 2015 ku pangumuman Donald Trump pikeun nyalonkeun diri jadi présidén, sarta dina taun 2020 naga, anu dilambangkeun ku para globalis di dunya, jeung para globalis anu mangrupa Partéy Démokrat sasarengan jeung para globalis tina Partéy Républikan (RINO’s), maok pamilihan éta sarta masang Joe Biden, ku kituna maéhan Donald Trump di jalan. Tanduk Protestan anu dilambangkeun ku palayanan Future for America dipaéhan ku cara nyebarkeun ramalan anu salah anu ngajelaskeun hiji serangan ku Islam ngalawan Nashville. Dina taun 2023, boh tanduk Républikan boh tanduk Protestan dihirupkeun deui. Ayat ka sabelas nangtukeun mimiti Perang Ukraina ti taun 2014 saterusna nepi ka kameunangan ahir Putin jeung Rusia.
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
Ayat kasabelas teh mangrupa ujian visual anu puncakna aya dina pangadilan pikeun Adventisme sacara umum, tapi ogé pikeun jalma-jalma anu geus narima cahaya 9/11 jeung datangna cilaka anu katilu, nanging utamana ieu téh pikeun maranéhna anu bakal dipertanggungjawabkeun kana cahaya nubuat anu dibuka segelna saeutik-saeutik ti saprak Juli 2023.
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
Kapamingpinan Adventisme dipalikiran dina taun 1989, sakumaha dilambangkeun ku kalahiran Kristus dina mangsa nubuat éta. Dina baptisan Kristus Anjeunna mimiti nyaur murid-murid anu jadi “pondasi” Garéja Kristen, ku kituna ngalambangkeun 9/11, nalika ku datangna Islam minangka cilaka katilu, Gusti nungtun umat-Na balik ka jalan-jalan heubeul Yeremia, anu ngalambangkeun pondasi Adventisme. Dina 9/11 pangadilan ka nu hirup mimiti ti kulawarga Allah, sarta Adventisme nolak cahaya malaikat tina Wahyu dalapan welas sakumaha pastina urang Yahudi nolak Yesus salaku Al Masih. Jalma-jalma anu narima cahaya malaikat tina Wahyu dalapan welas tuluy diuji ku kuciwa tanggal 18 Juli 2020.
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
Dina bulan Juli taun 2023, cahaya tina Daniel pasal sawelas, ayat sawelas, nangtukeun garis lahiriah tina bebeneran kiwari. Cahaya ngeunaan kacumponan nubuat sacara lahiriah anu kapanggih dina Daniel pasal sawelas ayat sawelas éta, dibukakeun ka para parawan anu dihudangkeun deui dina Wahyu pasal sawelas ayat sawelas. Wahyu nangtukeun sajarah batiniah anu dibuka ku Daniel minangka sajarah lahiriah.
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
Jalma-jalma anu geus nengetan kana cahaya anu dibuka mimitian dina Juli 2023 ngawakilan dua golongan anu béda, sabab geus aya jalma-jalma anu baheula kungsi leumpang babarengan sanggeus Juli 2023 anu ayeuna geus teu leumpang babarengan deui. Pangadilan téh lumangsung sacara maju, jeung dimimitian dina 9/11 Garéja Advent Poé Katujuh dipaparin “waktu pikeun tobat” tina panolakanna kana “aturan-aturan tafsir nubuat anu diadopsi ku Miller jeung para rerencanganana,” anu ku maranéhna geus ditolak sacara maju mimitian taun 1863. Ti mimiti 9/11 nepi ka 18 Juli 2020 Garéja Advent Poé Katujuh dipaparin kasempetan ahirna pikeun tobat, jeung dina titik éta jalma-jalma anu geus ilubiung dina pangumuman Nashville 2020 diuji. Dina Juli, tahap pamungkas panyucian dilambangkeun ku ayat sabelas dina pasal sabelas dina kitab Daniel jeung Wahyu.
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
Dina ieu prosés pangujian, tés anu kadua tina tilu tés téh kacumponan. Tés kadua nyaéta tés paningal, anu dipiheulaan ku tés napsu sarta ditutup ku tés katilu, anu béda jeung dua tés saméméhna sabab éta téh tés litmus. Nalika para parawan hudang dina Tengah Peuting ku sora panggero, “Tenjo, Pangantén lalaki sumping,” hiji golongan miboga minyak anu diperlukeun, ari nu séjénna leungit. Kaum Millerite ngalaksanakeun pisan pangalaman ieu, sarta ku kituna maranéhna nembongkeun hiji pamahaman boh kana hiji garis nubuat éksternal boh internal.
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
Nalika maranéhna ngumandangkén talatah malaikat kadua ku ngaidentipikasi garéja-garéja Protestan anu geus murag minangka putri-putri Babul, maranéhna keur ngumandangkén hiji talatah anu aya di luar pangalaman maranéhna sorangan. Supaya bisa ngumandangkén talatah Panjerit Tengah Peuting, maranéhna heula kudu ningali dirina sorangan minangka parawan-parawan anu geus aya dina mangsa nunda. Dina ayat sabelas, boh dina Daniel boh dina Wahyu pasal sabelas, talatah internal jeung éksternal dibuka minangka bebeneran kiwari ti saprak Juli 2023.
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
Dina pasal kahiji kitab Daniel, ujian kadua anu kasampak ku panon nya éta nalika maranéhna manggihan yén raray Daniel jeung tilu nonoman nu mulya téh leuwih éndah jeung leuwih gempal dina “penampakan” batan jalma-jalma anu dahar kadaharan Babul. Dina pasal kadua, ujian visual éta ditepikeun minangka ujian nubuat anu nungtut sangkan talatah anu nyumput bisa ditapsirkeun kalawan bener, anu ahirna ditembongkeun minangka patung karajaan-karajaan dina nubuat Alkitab. Pasal kahiji, kadua, jeung katilu tina kitab Daniel ngawakilan malaikat kahiji, kadua, jeung katilu dina Wahyu opat belas.
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
Malaikat kadua dina Wahyu opat welas nyangkem pesen lahiriah tina sajarah Millerite, jeung pasal dua tina Daniel ogé nyangkem jalur lahiriah ngaliwatan patung sato-sato tina sajarah nubuat. Ujian visual dina pasal hiji dumasar kana Daniel jeung tilu jalma anu mulya, ku kituna éta mangrupa jalur batiniah. Jalur lahiriah jeung batiniah dina nubuat anu diwakilan ku paralél antara Daniel pasal hiji nepi ka tilu jeung tilu malaikat dina Wahyu opat welas, ngahasilkeun hiji deui saksi yén pesen malaikat kadua téh geus kacumponan ku kaum Millerite.
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
Golongan Millerit ngumumkeun boh hiji amanat lahiriah boh amanat batiniah nalika maranéhna ngalaksanakeun pangwartaan Pekik Tengah Peuting. Amanat lahiriah maranéhna nyaéta malaikat kadua dina Wahyu opat welas, ku kituna sacara langsung ngahubungkeun amanat golongan Millerit jeung malaikat kadua sarta patung dina Daniel dua. Patung éta ngawakilan karajaan-karajaan lahiriah dina nubuat Alkitab ti Babul literal nepi ka Babul modéren anu ngahontal tungtungna dina panutupan mangsa kasempetan manusa. Golongan Millerit deui ngahubung jeung amanat lahiriah ngeunaan Babul. Uji paningal Daniel didasarkeun kana kadaharan anu dipilih ku anjeunna pikeun didahar, sarta malaikat kahiji dina Wahyu sapuluh anu turun sarta nempatkeun hiji sukuna dina darat jeung nu saurang deui dina laut nyekel hiji kitab leutik anu kabuka, anu diparéntahkeun ka Yahya pikeun didahar. Malaikat kahiji dilambangkeun ku napsu dahar sarta dituturkeun ku hiji uji paningal. Uji paningal éta ngawengku garis bebeneran batiniah jeung lahiriah.
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
Ayat ka-sebelas tina Daniel sabelas, sajajar jeung ayat ka-sebelas tina Wahyu sabelas, ngagambarkeun uji visual anu dua rangkep. Uji éta ditungtungan dina uji litmus, nalika para parawan nembongkeun naha maranéhna boga minyak atawa henteu. Éta panganyatakeun lumangsung pas saméméh panutupan mangsa kurnia dina hukum Minggu di Amérika Sarikat. Panutupan mangsa kurnia dina hukum Minggu dipralambangkeun ku 22 Oktober 1844. Pas saméméh 22 Oktober 1844, dina 17 Agustus 1844, kaum Millerite mawa éta amanat kawas gelombang pasang meuntas sapanjang basisir wétan Amérika Sarikat.
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
Taun 1989 nya eta mangsa ahir, nalika kitab Daniel dibuka segelna; sarta nalika kitab Daniel dibuka segelna, salawasna aya paningkatan pangaweruh anu ngahasilkeun dua golongan panyembah. Taun 1989 mangrupa anu kahiji tina tilu patok pangujian éta, sakumaha dilambangkeun ku datangna malaikat kahiji dina taun 1798. Nalika malaikat kahiji turun dina 11 Agustus 1840, anjeunna ngalambangkeun malaikat dina Wahyu dalapan welas anu turun dina 9/11. Kuciwa anu kahiji dina sajarah Millerite nandaan datangna malaikat kadua sarta ngalambangkeun 18 Juli 2020, jeung awal mangsa nungguan. Kaum Millerite laun-laun dihudangkeun kana amanat malaikat kadua jeung kana kanyataan yén maranéhna téh para parawan dina misil tina sapuluh parawan. Maranéhna hudang sapinuhna dina pasamoan kémah Exeter dina Agustus 1844. Saratus opat puluh opat rébu dihudangkeun dina Juli 2023 nalika amanat Midang Peuting mimiti laun-laun dibuka segelna.
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
Wanci antosan réngsé pikeun kaum Millerite di Exeter, sakumaha éta ogé réngsé pikeun kulawarga Lasarus nalika Yesus ngahirupkeun deui Lasarus, anu jadi kalakuan puncak tina palayanan Kristus, nalika Lasarus janten “meterai” palayanan-Na. Kabangkitan Lasarus nandaan ahirna wanci antosan, jeung panyegelan umat Allah. Asupna kalayan kameunangan anu lumangsung satuluyna ngagambarkeun pangwartaan amanat Téngahan Peuting dina sajarah kaum Millerite. Téma ayat sabelas tina Daniel pasal sabelas nyaéta naékna jeung ragragna raja kidul, sarta éta ngarah ka perang Panium dina ayat tilu welas nepi ka lima welas. Éta ayat-ayat téh mangrupa batu uji nalika meterai ditempatkeun dina tarang lalaki jeung awéwé anu baris diangkat jadi panji dina ayat genep welas.
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
Ayat ka lima belas kaeusi dina Perang Panium nu saluyu jeung pangunjung Kristus ka Caesarea Philippi. Di dinya, di Caesarea Philippi, Kristus ngarobah ngaran Simon Barjonah jadi Petrus, nandaan panyegelan saratus opat puluh opat rébu. Ti harita, cahaya ngeunaan salib nu enggal bakal datang dibukakeun ka para murid. Nalika Kristus ngarobah ngaran Simon jadi Petrus pas saméméh salib, éta saluyu jeung ujian litmus Exeter jeung Lasarus nu mingpin kana Triumphal Entry ka Yerusalem. Pasamoan kémah Exeter ti tanggal 12 nepi ka 17 Agustus ngagambarkeun pamantapan ahir dina bebeneran saméméh guncangan, nyaéta lini tina hukum Minggu dina pasal sabelas Daniel jeung Wahyu.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Padamelan di Battle Creek téh nurut kana runtuyan anu sarua. Para pamingpin di sanitarium geus campur gaul jeung jalma-jalma nu teu percaya, narima maranéhna asup kana pasamoan-pasamoan piwurukna, kurang leuwih, tapi éta sarua jeung ngamimitian pagawéan bari panonna peureum. Maranéhna kakurangan daya ngabédakeun pikeun ningali naon anu iraha waé bakal ngarempak ka urang. Aya hiji sumanget kacida nekatna, sumanget perang jeung tumpahna getih, sarta sumanget éta bakal terus nambahan nepi ka panutupna jaman. Pas umat Allah geus diségel dina tarangna—éta lain segel atawa tanda naon waé anu bisa katingali, tapi mangrupa netep pageuh dina kayaktian, boh sacara akaliah boh sacara rohaniah, nepi ka maranéhna teu bisa digoyahkeun—pas umat Allah geus diségel jeung disiapkeun pikeun pangguncangan, éta bakal datang. Sabenerna, éta geus mimiti ayeuna kénéh. Panghukuman-panghukuman Allah ayeuna keur tumiba ka ieu nagri, pikeun méré pangéling ka urang, sangkan urang nyaho naon anu bakal datang.” Manuscript Releases, volume 10, 252.
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
Panyegelan saratus opat puluh opat rébu dilambangkeun ku pasamoan kémah di Exeter, ku Kristus ngarobah ngaran Simon jadi Petrus, sarta ku hudangna deui Lasarus. Hudangna deui éta ngalambangkeun hudangna deui dua saksi dina Wahyu pasal sabelas. Ayat sapuluh nepi ka genep belas ngawakilan sajarah nu disumputkeun tina ayat opat puluh. Muka segel sajarah nu disumputkeun tina ayat opat puluh mimiti lumangsung dina jero pangenepan sajarah ayat sabelas jeung perang Ukraina. Ti bulan Juli 2023, sajarah nu disumputkeun éta keur lumangsung dina prosés dibuka segelna ku Singa ti kaom Yuda.
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
Nalika para calon anu bakal kaasup kana saratus opat puluh opat rébu dihudangkeun deui dina ayat sabelas tina Wahyu pasal sabelas, ujian nubuat anu katingali ku panon, anu kudu diliwatan saméméh mangsa pamariksaan ditutup dina hukum Minggu, anu ku Sister White diidéntifikasi minangka ujian gambar sato galak, mimiti lumangsung.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Pangeran parantos écés nembongkeun ka abdi yén gambar sato galak éta bakal dibentuk saméméh waktu kasempetan rahmat ditutup; sabab éta bakal jadi ujian anu gedé pikeun umat Allah, ku éta nasib maranéhna anu langgeng bakal dipastikeun. Pamadegan anjeun téh kacampur ku rupa-rupa hal anu teu saluyu nepi ka ngan saeutik pisan anu bakal kagoda.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
Dina Wahyu 13 ieu perkara ditepikeun kalayan écés; [Wahyu 13:11–17, dikutip].
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ieu mangrupa ujian anu kudu karandapan ku umat Allah saméméh maranéhna diségel. Sakabéh jalma anu ngabuktikeun kasatiaanana ka Allah ku ngajaga hukum-Na, sarta nampik narima sabat palsu, bakal asup dina panji Gusti Allah Yéhuwa, sarta bakal narima segel ti Allah anu hirup. Ari jalma-jalma anu ngaleupaskeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak.” Manuscript Releases, volume 15, 15.
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
Garis ramalan lahiriah dibuka meterai dalam sejarah ayat sebelas dari Daniel sebelas dan garis batiniah dibuka meterai dalam Wahyu pasal sebelas ayat sebelas. Garis lahiriah itu mengenal pasti bagaimana patung binatang itu, yang melambangkan gabungan gereja dan negara dengan gereja mengawal hubungan tersebut, dibentuk dalam tempoh penghakiman atas orang hidup. Garis batiniah itu mengenal pasti bagaimana imej Kristus yang melambangkan gabungan keilahian dengan kemanusiaan dibentuk semasa penghakiman atas orang hidup.
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
Gerakan pembaruan malaikat katilu jeung saratus opat puluh opat rébu mimiti dina mangsa ahir taun 1989, sakumaha digambarkeun dina ayat sapuluh tina Daniel sabelas. Ku kituna, kacumponan anu sampurna tina Daniel pasal dua welas tuluy dimimitian.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Sarta anjeunna ngandika, “Maneh geura indit, Daniel, sabab kecap-kecap ieu geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal disucikeun, dipaputih, jeung diuji; tapi anu jahat mah bakal tetep ngalakonan kajahatan; sarta moal aya saurang ogé tina anu jahat anu bakal ngartos; sabalikna, anu wijaksana bakal ngartos.” Daniel 12:9, 10.
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
Ayat kasapuluh tina bab sabelas ngagambarkeun awal tina hiji “prosés pamurnian” anu ku malaikat kahiji dilambangkeun minangka takwa ka Allah. Ayat kasabelas jeung kadua belas ngagambarkeun tempat dimana saratus opat puluh opat rébu dijadikeun bodas. Kitab Zakaria netelakeun pangalaman éta.
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
Geus anjeunna nembongkeun ka abdi Yosua imam agung keur nangtung di payuneun malaikat PANGERAN, sarta Iblis nangtung di sisi katuhuna pikeun ngalawan anjeunna. Tuluy PANGERAN ngandika ka Iblis, “Mugia PANGERAN nyaram ka maneh, hé Iblis; enya, PANGERAN anu parantos milih Yerusalem, mugia nyaram ka maneh: naha ieu lain suluh anu parantos dicabut tina seuneu?” Ari Yosua maké pakean kotor, sarta nangtung di payuneun éta malaikat. Tuluy anjeunna ngawaler sarta ngandika ka jalma-jalma anu nangtung di payuneunana, saurna, “Cabutkeun pakean kotor éta tina anjeunna.” Sarta ka anjeunna Anjeunna ngandika, “Tingali, Kami parantos ngaleungitkeun kajahatan maneh ti maneh, sarta Kami baris ngapakéan maneh ku pakean anu anyar.” Tuluy saur abdi, “Mugia maranéhna masangkeun serban anu saé kana sirahna.” Ku kituna maranéhna masangkeun serban anu saé kana sirahna, sarta ngapakéan anjeunna ku pakean. Sarta malaikat PANGERAN nangtung caket. Zakaria 3:1–5.
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
Petikan ieu kacumponan dina padamelan pamungkas Kristus minangka Imam Agung sarta ngagambarkeun panyegelean saratus opat puluh opat rébu.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
“Visi Zakaria ngeunaan Yosua jeung Malaikat lumaku kalayan kakuatan anu kacida hususna kana pangalaman umat Allah dina adegan panutup poé panebusan anu agung. Garéja sésa dina mangsa éta bakal dibawa kana pencobaan jeung kasangsaraan anu gedé. Jalma-jalma anu ngajaga parentah-parentah Allah jeung iman ka Yesus bakal ngarasakeun amarah naga jeung pasukanana. Sétan nganggap dunya téh minangka rahayatna; manéhna geus meunang pangawasa malah kana loba jalma anu ngaku dirina urang Kristen. Tapi di dieu aya sakelompok leutik anu keur ngalawan kakawasaanana. Lamun manéhna bisa mupus maranéhna tina bumi, kameunanganana bakal lengkep. Sakumaha manéhna mangaruhan bangsa-bangsa kapir pikeun ngancurkeun Israil, kitu ogé dina mangsa nu caket manéhna bakal ngahudangkeun kakawasaan-kakawasaan jahat di bumi pikeun ngancurkeun umat Allah. Jalma-jalma bakal dipaksa pikeun mikeun kataatan ka parentah-parentah manusa anu ngalanggar hukum ilahi.” Prophets and Kings, 587.
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
“Adegan-adegan panungtung poé gedé panebusan” téh nyaéta panyegelan, mimitina ka saratus opat puluh opat rébu, anu satuluyna dituturkeun ku panyegelan anak-anak Allah nu séjén anu ayeuna aya di Babul.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.
“Sabot umat Allah ngarendahkeun jiwana di payuneun Mantenna, ngabela-ngabela supaya haténa dipaparin kasucian, parentah dipasihkeun, ‘Cabutkeun pakean anu kotor éta,’ sarta kecap panglipur diucapkeun, ‘Tingali, Kami geus ngaleungitkeun kajahatan maneh ti anjeun, sarta Kami bakal nyaluyukeun anjeun ku pakean anu robah.’ Zechariah 3:4. Jubah anu taya cacad tina kabeneran Kristus dipakékeun ka anak-anak Allah anu geus diuji, digoda, tur satia. Sésa anu dihina dipaparin pakean anu mulya, moal deui salalanggengna dikotoran ku karuksakan dunya. Ngaran maranéhna tetep kacatet dina kitab kahirupan Anak Domba, didaptarkeun di antara jalma-jalma satia sapanjang sagala jaman. Maranéhna geus nahan tipu daya si pangibul; maranéhna teu dialihkeun tina kasatiaanna ku ngagelegerna naga. Ayeuna maranéhna salalanggengna aman tina siasat nu ngagoda. Dosa-dosa maranéhna dipindahkeun ka nu ngamimitian dosa. Hiji ‘serban anu endah’ dipasangkeun dina huluna.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.
“Salila Sétan keur ngagedurkeun tuduhan-tuduhanna, malaikat-malaikat suci, anu teu katenjo, geus bulak-balik, nempatkeun kana jalma-jalma satia éta meterai Allah anu hirup. Maranéhna téh nya éta anu ngadeg di Gunung Sion babarengan jeung Anak Domba, bari ngaran Rama-Na kaserat dina tarang maranéhna. Maranéhna ngalagukeun lagu anyar di payuneun tahta, nyaéta lagu anu moal aya saurang ogé bisa diajar iwal anu saratus opat puluh opat rébu anu geus ditebus ti bumi. ‘Ieu nya éta jalma-jalma anu nuturkeun Anak Domba ka mana waé Anjeunna indit. Ieu téh anu geus ditebus ti antara manusa, jadi bungbuahan pangheulana pikeun Allah jeung pikeun Anak Domba. Jeung dina sungut maranéhna teu kapanggih tipu daya: sabab maranéhna teu cacad di payuneun tahta Allah.’ Wahyu 14:4, 5.”
“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“Ayeuna kacumponan lengkep kecap-kecap Malaikat: ‘Dangukeun ayeuna, eh Yosua imam agung, maneh jeung rerencangan maneh anu linggih di hareupeun maneh; sabab maranéhna téh jalma-jalma anu matak pikaheraneun; lantaran, tingali, Kami rek ngaluarkeun Hamba Kami, nyaéta Taruk éta.’ Zakaria 3:8. Kristus ditepikeun minangka Juruwilujeng jeung Nu Ngabébaskeun umat-Na. Ayeuna mémang sésa éta téh ‘jalma-jalma anu matak pikaheraneun,’ sabab cimata jeung kahinaan dina pangumbaraan maranéhna digentos ku kabungahan jeung kahormatan di payuneun Allah jeung Anak Domba. ‘Dina poé éta Taruk PANGERAN bakal éndah tur mulya, jeung buah bumi bakal unggul tur asri pikeun maranéhna anu salamet ti Israil. Jeung bakal kajadian, yén saha anu ditinggalkeun di Sion, jeung saha anu tetep aya di Yerusalem, bakal disebut suci, nya éta unggal jalma anu kacatet di antara anu hirup di Yerusalem.’ Yesaya 4:2, 3.” Prophets and Kings, 591, 592.
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
Panyegelan téh mangrupa léngkah kadua tina “dimurnikeun, dijadikeun bodas, sarta diuji” milik Daniel. Ayat sabelas jeung dua welas nangtukeun bangkitna nu pamungkas sarta ragragna Rusia, nyaéta raja kidul sacara nubuat, anu miheulaan Perang Panium dina ayat tilu welas nepi ka lima welas. Nalika saratus opat puluh opat rebu geus dipupus papakéan kotorkeun ku Kristus dina adegan panutupan poé gedé panebusan, maranéhna narima “serban anu endah,” anu mangrupa pangangkatan Daniel jadi panguasa katilu, babarengan jeung jubah beureum carmesin sarta ranté emas. Éta ogé mangrupa kurnia Yusuf, nyaéta ranté emas, pangangkatanana jadi panguasa kadua, sarta kurnia cingcin raja. “Cingcin” ngalambangkeun segel karajaan anu dipaké ku saurang panguasa pikeun nyegelkeun hukum-hukumna ku segel karajaan.
Darius used his signet to seal the pit where Daniel was placed among the lions.
Darius ngagunakeun cincin cap-na pikeun nyégel liang tempat Daniel ditunda di antara singa-singa.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
Tuluy raja marentahkeun, sarta maranéhna mawa Daniel, tuluy ngalelempengkeun anjeunna kana guha singa. Raja lajeng ngandika ka Daniel, “Mugia Allah maneh anu terus-terusan ku maneh disembah, Anjeunna bakal nyalametkeun maneh.” Geus kitu aya hiji batu didatangkeun, tuluy diteundeun nutupan lawang guha éta; sarta raja nyégélna ku cingcin capna sorangan, kitu deui ku cingcin cap para bangsawanna, supaya putusan ngeunaan Daniel henteu robah. Daniel 6:16, 17.
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
Kecap Ibrani anu ditarjamahkeun jadi “cincin meterai” téh nyaéta H5824 dina Strongs, sarta éta asalna tina kecap akar anu sarua jeung H5823; hartina cincin meterai (sakumaha anu dipapaés ku ukiran). Yosua di payuneun malaikat, Daniel dina liang singa, Yusup di payuneun Firaun ngawakilan pamegelan saratus opat puluh opat rébu, anu mangrupa ujian kadua dina Daniel dua welas, di mana jalma-jalma anu geus dipurifikasi, tuluy “dipaputih,” saméméh “diuji.” Garis-garis ieu ogé diwakilan ku “Zerubabel,” “putra Sealtiel.”
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
Dina poe eta, saur PANGERAN semesta alam, Kami bakal nyandak maneh, eh Zerubabel, abdi Kami, putra Sealtiel, saur PANGERAN, sarta bakal ngajadikeun maneh siga cingcin meterai; sabab maneh geus Kami pilih, saur PANGERAN semesta alam. Hagai 2:23.
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
Zerubbabel hartina turunan Babul, sarta ramana nyaéta Shealtiel, nu hartina “dipénta ka Allah.” Zerubbabel ngalambangkeun amanat malaikat kadua, anu nyaur turunan Babul supaya asup kana kawanan Allah dina poé-poé panungtungan. Unsur “doa” pakait jeung saratus opat puluh opat rébu anu nyaur turunan ahir Babul supaya kaluar, sabab hudang rohani éta ngan lumangsung ku doa.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Hudangna deui kasalehan anu sajati di antara urang téh mangrupakeun pangabutuh urang anu panggedéna jeung pangmendesakna ti sakabéh pangabutuh séjén. Ngudag ieu kedah jadi pagawéan urang anu pangheulana. Kudu aya usaha anu satemenna pikeun meunangkeun berkah ti Gusti, lain lantaran Allah henteu kersa maparin berkah-Na ka urang, tapi lantaran urang can siap pikeun narimana. Rama urang anu di sawarga leuwih kersa maparin Roh Suci-Na ka jalma-jalma anu nyuhunkeun ka Anjeunna, tibatan kolot di dunya maparin kurnia anu hadé ka anak-anakna. Tapi ieu téh jadi pagawéan urang, ku pangakuan dosa, ku ngahinakeun diri, ku tobat, jeung ku doa anu satemenna, pikeun nyumponan sarat-sarat anu ku dinya Allah geus jangji baris maparin berkah-Na ka urang. Hudangna deui rohani ngan ukur pantes dipiharep minangka jawaban kana doa. Salila umat téh kacida kakuranganana ku Roh Suci Allah, maranéhna moal bisa ngahargaan kana pangwawaran Firman; tapi lamun kakawasaan Roh nyabak haténa, mangka piwulang-piwulang anu ditepikeun moal jadi tanpa hasil. Dipingpin ku pangajaran Firman Allah, kalawan panyataan Roh-Na, dina ngalaksanakeun kabijaksanaan anu séhat, jalma-jalma anu ngahadiran pasamoan urang bakal meunang pangalaman anu mulya, sarta nalika maranéhna mulang ka imah, bakal siap pikeun méré pangaruh anu séhat.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Para pangagem panji baheula terang kumaha rasana gumulung jeung Allah dina doa, sarta ngarasakeun curahan Roh-Na. Tapi maranéhna keur ngiles ti panggung pagawéan; jeung saha anu keur naék pikeun ngeusian tempat maranéhna? Kumaha kaayaanana jeung angkatan anu keur mekar? Naha maranéhna geus tobat ka Allah? Naha urang hudang kana padamelan anu keur lumangsung di Bait Suci sawarga, atawa naha urang keur ngadagoan aya kakuatan anu maksa turun ka garéja saméméh urang hudang? Naha urang ngaharepkeun ningali sakabéh garéja dihirupkeun deui? Waktu éta moal kungsi datang.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Aya jalma-jalma di jero garéja anu can tobat, sarta anu moal ngahiji dina doa anu daria, tarik, jeung ngéléhkeun. Urang kudu ngamimitian pagawean éta masing-masing. Urang kudu leuwih loba neneda, jeung leuwih sae nyarita saeutik. Kajahatan ngaleuwihan, sarta umat kudu diajar supaya ulah ngarasa cekap ku rupa kasalehan bari taya roh jeung kakuatanana. Lamun urang satia neangan hate urang sorangan, miceun dosa-dosa urang, sarta ngalereskeun kacenderungan-kacenderungan goréng urang, jiwa urang moal diangkat kana kasia-siaan; urang bakal teu percaya ka diri sorangan, bari boga rasa anu tetep yén kacukupan urang téh asalna ti Allah.” Selected Messages, buku 1, 121, 122.
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
Patokan doa dipidangkeun dina kitab Daniel, nu ngajéntrékeun hiji doa pikeun ngartos pesen lahiriah dina pasal dua, sarta deuih hiji doa pikeun ngalaksanakeun pesen batiniah nu dilambangkeun dina pasal salapan. Zerubbabel jeung ramana, Sealtiel, ngagambarkeun pemeteraian saratus opat puluh opat rébu dina ujian kadua, nyaéta ujian visual ngeunaan gambar sato galak, nu ogé mangrupa ujian batiniah nu digambarkeun dina Wahyu pasal sabelas, ayat sabelas, sarta deuih ujian lahiriah nu digambarkeun dina Daniel pasal sabelas, ayat sabelas.
We will continue to address verse eleven in the next article.
Urang baris neruskeun ngabahas ayat ka sabelas dina artikel salajengna.