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# The Book of Daniel - Number One-Hundred and Seventy

Kitab Daniel - Nomer Satus Pitung Puluh

The Citadel of the Soul: Understanding the Divine Enthronement and Transformation in Prophetic Context

Bentenging Jiwa: Mangertèni Pamegahan Ilahi lan Transformasi ing Konteks Kenabian

Author

Jeff Pippenger

Published

March 31, 2024

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The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”

Kunci kanggo ngenali Rusia minangka kakuwatan sing miwiti perang Ukraina ing taun 2014 yaiku “bèntèng,” yaiku sirah, utawa ibu kutha karajan. Padaleman suci manungsa dumadi saka sirah lan badan. Sirah iku sipat kang luwih dhuwur, lan badan iku sipat kang luwih asor. “Pitu mangsa” sing rampung ing taun 1844, sabanjuré kudu digandhèngaké karo Yerusalem, kang dadi sirahé Yehuda. Ing padaleman suci ing Yerusalem dumunung dhampar ratu, yaiku sirahé Yerusalem, kang dadi sirahé Yehuda. Gabungan Ketuhanan karo kamanungsan, kang makili panyegelan wong satus patang puluh papat ewu, digambaraké minangka nampa “pikirané Kristus.” Pikiran iku sipat kang luwih dhuwur, mula saka iku dadi “sirah.”

When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.

Nalika wong-wong kang diwakili déning Daniel mirsa wahyu kausatif feminim kang njalari wong-wong mau owah dadi gambaré Kristus, wong-wong mau wis nampani pikirané Kristus, kang dadi Adam kapindho, lan kang sipaté rohani. Ing wektu iku pikiran harfiah kang kadagingan, kang diwarisaké saka Adam kapisan sawisé dhèwèké tiba lan mbalikké tatanan tumitahé, kasalib. Pikiran kadagingan kang perang nglawan angger-anggeré Allah, kang ditampani déning wong-wong mau tanpa pilihané dhéwé nalika lair, digantos déning pikirané Kristus, kang ditampani déning pilihané dhéwé, kang sampurna manut marang angger-anggeré Allah. Pikiran anyaré wong-wong mau lan pikirané Kristus banjur dadi satunggal pikiran, lan loro-loroné manggon bebarengan ing dhampar ana ing papan-papan swarga. Ana sawijining papan ana ing Pedaleman Suci ing ngendi dhamparé Allah dumunung, lan manungsa, kang katitahaké manut gambaré Allah, nduwèni papan tartamtu ana ing Pedaleman Suci, kang dirancang tumrap ngarsané Allah.

That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.

Papan iku ora ana ing kodraté wong-wong mau sing luwih asor, kang kaambar déning karajan lor. Papan iku ana ing panggonan kang kaambar déning karajan kidul, yaiku ing papan kang dipilih déning Allah kanggo nempataké asmané, yaiku tabiaté. Papan iku ana ing Yerusalem, nanging minangka ibukutha Yehuda, Yerusalem iku sirahé; nanging sirahé ibukutha iku raja. Lan Yerusalem dipilih dadi ibukutha, nanging uga dipilih dadi papan ing ngendi Allah bakal nempataké Pedalemané. Banjur ing Pedalemané Panjenengané nempataké dhamparé. Karajan kidul nggambarake kodrat manungsa kang luwih luhur, nanging uga nduwèni ruangan dhampar kang mirunggan kanggo sang raja. Sister White nyebut papan iku minangka “bètèng” jiwa. Miturut tegesé, sawijining bètèng iku yaiku sawijining benteng.

> “The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.

> “Sakèhé manah kudu dipasrahaké marang Allah, menawa ora, kayektèné Allah ora bakal duwé daya nyucekaké tumraping urip lan budi pekerti. Nanging kasunyatané nglarani yèn akèh wong kang ngakoni asmané Kristus durung tau masrahaké manahé marang Panjenengané kanthi prasaja. Wong-wong mau durung tau ngalami remuking ati saka pasrah total marang tuntutan-tuntutan agama Kristen, lan akibaté, daya pangowahing kayektèn iku ora ana ing uripé; pangaribawa katresnané Kristus kang jero lan nglembutaké ora kawedhar ing urip lan budi pekerti. Nanging sepira gedhéné pakaryan angon lan maringi pangan marang pepanthané Allah bisa katindakaké saupama para pangon pambiyantu kasalib bebarengan karo Kristus, lan padha urip kanggo Allah supaya nyambut gawé bebarengan karo Pangon Agunging pepanthan! Kristus nimbali manungsa supaya nyambut gawé kaya Panjenengané nyambut gawé. Ana kabutuhan tumrap paseksèn kang luwih jero, luwih kuwat, lan luwih meksa bab daya kayektèn kaya kang katon ana ing kasalehan praktis saka wong-wong kang ngakoni pracaya marang iku. Katresnané Sang Juru Slamet ing sajroning nyawa bakal nuntun marang owah-owahan kang temtu ing cara para buruh nyambut gawé kanggo jiwané wong-wong kang lagi tumuju marang karusakan. Nalika kayektèn ngrebut bètènging nyawa, Kristus jumeneng minangka Raja ing manah, lan agen manungsa banjur bisa matur, ‘Aku wis kasalib bebarengan karo Kristus; nanging aku urip; nanging dudu aku menèh, nanging Kristus kang urip ana ing aku; lan urip kang saiki daklakoni ana ing daging iki daklakoni déning pracaya marang Putraning Allah, kang wus nresnani aku, lan masrahaké sarirané kanggo aku.’” Review and Herald, October 9, 1894.

The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.

“Bèntènging jiwa” iku papan ing ngendi “Kristus lenggah ing dhampar.” Pelenggahan Kristus ing dhampar kalaksanakaké nalika daging disalibaké, lan daging miturut pangertosané Paulus iku sipat kang luwih asor, lan iku karajan lor. Mulané wangsit bab karajan lor mung nganti tekan 1798. Sipat kang luwih asor ora bisa dipadukaké karo Kaallahan; iku kudu diowahi sajroning sakkejaping mripat nalika rawuh kaping pindho. Karajan kidul, kang ngemu “sirah” yaiku Yérusalèm, lan “sirah” yaiku papan suci, tekan nganti 1844, amarga iku nggambaraké sipat kang luwih luhur kang bisa milih nyalibaké daging lan lumantar pracaya mlebu ing bèntènging Papan Kang Mahasuci, lan lenggah ing dhampar bebarengan karo Kristus. Papan ing ngendi panyawijining iku, lan pelenggahan ing dhampar iku kalakon, ana ing bèntènging padalemaning manungsa. Ayat sapuluh saka pasal sewelas netepaké sirah minangka bèntèng, nanging kayektèn iku mung diadegaké lumantar paseksèné Yésaya, kang nuntut supaya kayektèn bab bèntèng iku, dipahami ing panrapan njaba lan njero.

> “The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.

> Pangandikanipun Allah punika kedah dados pangan rohani kita. “Ingsun punika roti kauripan,” pangandikanipun Kristus; “sapa kang rawuh marang Ingsun, ora bakal luwe maneh; lan sapa kang pracaya marang Ingsun, ora bakal ngelak maneh.” Jagad punika nemahi karusakan awit kekiranganing kayekten murni, tanpa campuran. Kristus punika Kayekten. Pangandikanipun punika kayekten, lan gadhah teges ingkang langkung jero katimbang ingkang katingal ing lumahing, sarta aji ingkang ngluwihi kawujudanipun ingkang prasaja. Manah-manah ingkang dipunuripaken dening Roh Suci badhe saged mangertos ajiing pangandika punika. Nalika mripat kita dipunolesi salep mripat ingkang suci, kita badhe saged mirsani watu-watu aji kayekten, sanadyan kakubur wonten ing sangisoring lumahing.

> “Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.

> “Kayekten punika alus, murni, lan luhur. Nalika mbentuk watak, nyawa tuwuh wonten ing sangandhaping pangaribawa ilahi punika. Saben dinten kayekten punika kedah kaampa wonten ing manah. Mekaten kita nedha pangandikanipun Kristus, ingkang Panjenenganipun ngandharaken bilih punika roh lan gesang. Panarimaning kayekten badhé ndadosaken saben tiyang ingkang nampi dados putraning Allah, ahli waris swarga. Kayekten ingkang dipun-uri-uri wonten ing manah punika sanes layang ingkang adhem lan pejah, nanging kakiyatan ingkang gesang.”

> “Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.

> “Kasunyatan iku suci, ilahi. Iku luwih kukuh lan luwih kuwasa tinimbang apa waé liyané ing pambentukan watak manut pasemon Kristus. Ing jeroné ana kapenuhaning kabungahan. Nalika kasunyatan iku dipunremeni ana ing manah, katresnané Kristus dipunutamakaké ngungkuli katresnan marang manungsa sapa waé. Iki yaiku Kekristenan. Iki yaiku katresnané Allah ana ing jiwa. Mangkono kasunyatan kang murni, tanpa campuran, ngenggoni bètènging kawontenan. Tembung-tembung mau kalampahan, ‘Atimu kang anyar bakal Dakparingaké uga marang kowé, lan roh anyar bakal Daklebetaké ana ing batinmu.’ Ana kaluhuran ing uripé wong kang urip lan nyambut gawé ana ing sangisoré pangaribawaning kasunyatan kang nguripaké.” Review and Herald, February 14, 1899.

That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.

Sesanti bab sajarah kenabian ing Daniel pasal sewelas iku diwiwiti nalika ayat loro, lan présidhèn kaping nem sing paling sugih, sajajar karo sirah, yaiku Rusia, ing ayat sewelas nganti limalas. Ing sajarah iku présidhèn kaping nem bakal dadi kang kaping wolu, kang asalé saka pitu iku, lan dhèwèké bakal mrentah nalika greja lan nagara ing Amérika Sarékat manunggal, lan ngrampungaké jina rohanié sing najis ing ayat nembelas, nalika hukum Minggu sing bakal enggal teka.

The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.

Panji sing banjur kudu diangkat iku bakal kaeculan pangarep-arep lan mati sajrone wektu telung dina setengah, kang ing Daniel sepuluh iku padha karo rong puluh siji dina. Ing pungkasaning rong puluh siji dina tangis-pangadhuhé Daniel, yaiku pungkasaning telung dina setengah pati ana ing dalan tumrap saksi loro, yaiku wong-wong sing ana ing lebaké Ezekiel, sing dadi balung-balung garing kang mati—ana sawijining piwulang nabi sing mbalèkaké wong mati marang urip manèh. Proses iku ing Daniel pasal sepuluh katuduhaké lumantar telung langkah.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.

> Lan ing dina kaping patlikur sasi kapisan, nalika aku ana ing sacedhaking bengawan gedhé, yaiku Hiddekel; aku banjur ngangkat mripatku lan nyawang, lah ana sawijining priya ngagem linen, bangkekanipun kasingset emas alus saka Uphaz: Sarirane uga kaya beryl, lan pasuryane kaya katoné kilat, lan mripaté kaya damar geni, lan lengen sarta sikilé warnané kaya tembaga kinilat, lan swaraning pangandikané kaya swaraning wong akèh. Lan aku, Daniel, piyambak kang weruh wahyu iku: awit wong-wong kang bebarengan karo aku padha ora weruh wahyu iku; nanging ana giris kang gedhé tumiba marang wong-wong mau, nganti padha mlayu ndhelikaké awaké. Mulane aku kari piyambakan, lan weruh wahyu gedhé iki, lan ora ana kekuwatan kang kari ana ing aku: awit kaendahanku malih dadi rusak ana ing njero awakku, lan aku ora bisa nyimpen kekuwatan. Nanging aku krungu swaraning pangandikané: lan nalika aku krungu swaraning pangandikané, aku banjur kaya wong turu banget kanthi pasuryanku tumungkul ing lemah. Lan, lah, ana tangan ndemèk aku, kang ngadegaké aku ana ing dhengkulku lan telapak tanganku. Panjenengané banjur ngandika marang aku, He Daniel, wong kang banget kinasihan, mangertènana tembung-tembung kang dakucapaké marang kowé, lan ngadega jejeg: amarga saiki aku diutus marang kowé. Lan nalika Panjenengané ngandikakaké tembung iku marang aku, aku banjur ngadeg karo gemeter. Panjenengané banjur ngandika marang aku, Aja wedi, Daniel: awit wiwit dina kapisan nalika kowé mantepaké atimu kanggo mangertèni lan kanggo ngasoraké awakmu ana ing ngarsané Allahmu, tembungmu wis kapireng, lan aku teka marga saka tembungmu. Nanging panggedhéné karajan Persia nglawan aku sajroning selikur dina: nanging, lah, Mikhael, salah siji saka para panggedhé utama, teka nulungi aku; lan aku kari ana ing kana bebarengan karo para raja Persia. Saiki aku teka supaya kowé padha mangertèni apa kang bakal tumiba marang bangsamu ing dina-dina wekasan: awit wahyu iku isih kanggo akèh dina. Daniel 10:4–14.

Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”

Dhanièl ana ing pungkasané wektu patang likur sapta sadina patlikur dina pamêlasaran nalika dhèwèké nyumurupi wahyu bab Kristus lan mireng sabda-sabdané Kristus. Wahyu bab Sang Sabda Allah kang katingal lan kaandharaké iku nuwuhaké pamisahan antarane rong golongan, lan Dhanièl kaya wong mati ana ing dalan, awit dhèwèké “katutupan turu jero.”

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.

> Panjenengané ngandika mangkéné; lan sawisé iku Panjenengané ngandika marang wong-wong mau, Kanca kita Lazarus lagi turu; nanging Aku lunga, supaya Aku bisa nguwakaké dhèwèké saka turuné. Tumuli para sakabaté padha matur, Gusti, manawa dhèwèké turu, mesthi bakal waras. Nanging Gusti Yésus ngandika bab patiné; déné wong-wong mau padha ngira yèn Panjenengané ngandika bab ngaso ana ing turu. Mulané Gusti Yésus banjur ngandika marang wong-wong mau kanthi cetha, Lazarus wus mati. Yokanan 11:11–14.

Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.

Banjur Dhanièl didemèk déning Gabrièl kaping pisanan, kang ngandhani dhèwèké bab pasulayan pulitik sing wis kalakon nalika Dhanièl mati (turu), lan manawa saiki dhèwèké arep maringi panjelasan bab wahyu sing nembe ngowahi Dhanièl dadi gambaré Kristus. Sakwisé kuwi, dhèwèké bakal didemèk kaping pindho, déning Kristus piyambak.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Sarèhning nalika piyambakipun ngandika tembung-tembung mekaten dhateng kula, kula banjur nandukaké pasuryan kula tumuju ing lemah, lan kula dados bisu. Lah, ana satunggal kados pepadhaning para putraning manungsa ndemèk lambé kula; lajeng kula mbikak cangkem kula lan ngandika, sarta matur dhateng piyambakipun ingkang jumeneng wonten ing ngajeng kula, Dhuh gusti kawula, awit saking wahyu punika kasangsaran kawula sampun nempuh kawula, lan kawula sampun boten gadhah kakiyatan malih. Awit kadospundi abdinipun gusti kawula punika saged rembagan kaliyan gusti kawula punika? margi tumrap kawula, sanalika punika ugi boten wonten kakiyatan ing salebeting kawula, lan napas ugi boten wonten ing salebeting kawula. Daniel 10:15–17.

This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.

Puniki sajajar kaliyan wangsit kapisanipun Yehezkiel wonten ing bab tigang dasa pitu, awit wonten ing kalih wangsit ingkang Yehezkiel dipun dhawuhi ngaturaken dhateng balung-balung pejah wonten ing lebak, ingkang kapisan mbentuk badan-badanipun, nanging badan-badan punika taksih boten gadhah ambegan, lan ugi boten gadhah kasekten kados wadya ingkang gagah prakosa. Wangsit kapindhonipun Yehezkiel ingkang ndadosaken badan-badan punika nampi ambegan saking sekawan angin lan ngadeg dados wadya ingkang gagah prakosa, lan nalika pandhapan kaping kalihipun Daniel, “boten wonten kekiyatan ing salebeting kawula, lan ugi boten wonten ambegan ingkang kari wonten ing kawula.” Salajengipun Daniel dipun pandhepi malih kaping tiga sadayaipun, lan kaping kalih déning Jibril.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Banjur rawuh maneh siji kang ndemek aku, kang rupane kaya sawijining manungsa, lan dhèwèké nguwataké aku, sarta ngandika, He manungsa kang banget kinasihan, aja wedi: tentrem-rahayu kanggo kowé, kuwatna atimu, ya, kuwatna atimu. Lan nalika dhèwèké wus ngandika marang aku, aku dadi kuwat, lan aku matur, Mugi gustiku ngandika; awit panjenengan sampun nguwataké kawula. Daniel 10:18, 19.

The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.

Panyandhanganing katelu marang Daniel iku cocog karo pamedhar sabdané Yéhezkièl kang kapindho, kang ndadèkaké badan-badan iku ngadeg ing sikilé dadi tentara gedhé kang rosa. Pamedhar sabdané katujokaké marang sawijining umat kang nyumurupi yèn awaké dhéwé wis mati, awit padha ana ing sajroning sungkawa, kaya déné Daniel.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.

> Panjenengané banjur ngandika marang aku, “Medharna wangsit marang angin, medharna wangsit, hé anak manungsa, lan kandhaa marang angin, Mangkéné pangandikané Pangéran Allah: He napas, tekaa saka patang angin, lan embusna marang para wong kang padha dipatèni iki, supaya padha urip.” Mulané aku medhar wangsit kaya kang dipréntahaké marang aku, lan napas iku mlebu ing wong-wong mau, banjur padha urip lan ngadeg ana ing sikilé, dadi wadyabala kang gedhé banget. Banjur Panjenengané ngandika marang aku, “Hé anak manungsa, balung-balung iki yaiku sakehé brayat Israèl: lah padha calathu mangkéné, Balung-balung kita wis garing, lan pangajab kita wis sirna: kita wis katutupan lan kapisah.” Ezekièl 37:9–11.

The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.

Pangéran maringi dhawuh marang Yèhezkièl supaya medhar wangsit, lan Panjenengané ngandharaké marang wong-wong mau yèn paseksené brayat Israèl iku yèn wong-wong mau wis mati, tanpa pangarep-arep lan katigas. Wong-wong mau padha ngungun, kaya déné Dhanièl, awit padha kuciwa déning ramalan sing gagal tanggal 18 Juli 2020, lan ing kaanan kang mangkono iku, Yèhezkièl didhawuhi supaya medhar wangsit.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Mulané medhar wangsit lan kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah: Lah, hé umat-Ku, Ingsun bakal mbukak kuburanmu, lan ndadèkaké kowé padha metu saka kuburanmu, sarta nuntun kowé menyang tanah Israèl. Lan kowé bakal mangerténi yèn Ingsun iki Pangéran, nalika Ingsun wus mbukak kuburanmu, hé umat-Ku, lan ngentasaké kowé metu saka kuburanmu. Lan Ingsun bakal maringi Roh-Ku ana ing kowé, sarta kowé bakal urip, lan Ingsun bakal manggonaké kowé ana ing tanahmu dhéwé; banjur kowé bakal mangerténi yèn Ingsun, Pangéran, wis ngandika mangkono lan wis nindakaké, mangkono pangandikané Pangéran. Yeheskèl 37:12–14.

The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.

Pangéran, yaiku Mikhaèl malaékat agung, mbikak kuburan-kuburané, lan saksi loro ing Wahyu bab sewelas, sing banjur kawungokaké urip menèh lan kaparingi Roh Suci sarta padha ngadeg, kaya déné Roh Suci kaparingaké marang wong-wong sing ngadeg nalika padha kaentasaké metu saka kuburan-kuburané ing wangsit kapindhoné Yéheskèl.

> 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.

> Lan sawisé telung dina lan satengah, Roh kauripan saka Gusti Allah lumebu ing wong loro mau, lan padha jumeneng ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang weruh marang wong loro mau. Wahyu 11:11.

Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.

Kaloro seksi mau dipratelakake minangka Musa lan Elia, lan Musa uga wis ditangèkaké manèh déning swarané pangéran malaékat agung.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Nanging Mikhael, pangéraning malaékat, nalika padu karo Iblis lan mbantah bab badané Musa, ora kendel nglairaké tudhuhan kasar marang dhèwèké, nanging mung ngandika, “Muga-muga Pangéran nggebag kowé.” Yudas 1:9.

Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.

Mikhael, Sang Pangeran lan Pangarsaning Malaékat, iku Panjenengané kang rawuh lan mitulungi Gabriel ing Daniel pasal sepuluh, lan swarané Panjenengané iku kang nimbali para priya lan wanita marang urip.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Amarga Gusti piyambak bakal tumurun saka swarga kanthi surak, kanthi swaraning malaékat agung, lan kanthi kalasangka Allah; lan wong-wong mati ana ing Kristus bakal tangi luwih dhisik. 1 Tesalonika 4:16.

Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.

Telung patukané Daniel nggambarake transisi saka gerakan Laodikia saka malaékat katelu, tumuju marang gerakan Filadelfia saka malaékat katelu; lan ing Daniel sepuluh, wahyu kang ngrampungaké transisi saka citra Laodikia tumuju marang citra Filadelfia, digambarake déning sajarah kenabian kang kaatur ing pasal sewelas. Wahyu iku digambarake déning Yéhezkièl minangka wahyu ngenani Islam saka bilai katelu. Ing taun 2014, Rusia miwiti perang proksi kapindho. Ing taun 2015, présidhèn sing paling sugih wiwit ngupayakaké dadi présidhèn kaping enem.

In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.

Ing taun 2020, présidhèn iku, kang nggambarake sungu Républikan, dipatèni déning kéwan ateis “woke” saka jugangan tanpa dhasar, lan ing taun sing padha sungu Protestan Laodikia uga dipatèni. Ing taun 2023, loro-loroné urip manèh, loro-loroné miwiti transisiné dadi kang kawolu, yaiku kang asalé saka pitu. Sing siji lumebu ing transisi menyang gambar pulitiké kéwan nalika Gréja lan Nagara digandhengaké bebarengan ing Amérika Sarékat, lan sungu sijiné lumebu ing transisi saka gambar Laodikia menyang gambar Kristus. Loro-loroné bakal diunggahaké nalika undhang-undhang Minggu sing bakal enggal rawuh. Sing siji bakal dadi “Alexander the Great”, ratu utama saka para ratu sepuluh kang masrahaké karajané kang kapitu marang sundhaling Roma, lan sijiné diunggahaké minangka panji.

The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.

Wahyu kang ngasilake kaloro transisi iki yaiku sajarah kang kababar ing antarané 11 September 2001 lan hukum Minggu. Ayat sewelas, saka Daniel pasal sewelas, kanthi mligi dipratelakake ing sajroning konteks manawa manawa sira ora pracaya, sira ora bakal katetepake.

We will continue this study in the next article.

Kita badhé nglajengaké panaliten punika wonten ing artikel salajengipun.

> “Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.

> “Angger-anggering Kitab Suci kudu dadi panuntuning urip saben dina. Salibipun Kristus kudu dados pokok piwulang, nglairaken piwulang-piwulang ingkang kedah kita sinaoni lan lampahi. Kristus kedah dipunwratani ing sadaya pasinaon, supados para murid saged ngunjuk kawruh bab Gusti Allah lan saged makili Panjenenganipun ing watak. Kaunggulanipun kedah dados pasinaon kita, ing wekdal punika saha ing kalanggengan. Sabdanipun Gusti Allah, ingkang dipunandikaaken dening Kristus wonten ing Prajanjian Lawas lan Prajanjian Anyar, punika roti saking swarga; nanging kathah ingkang dipunsebat ngèlmu punika kados lawuhan rekaning manungsa, panganan campuran ingkang sampun kacemaran; punika sanès manna ingkang sajati.

> “In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.

> Ing pangandikanipun Gusti Allah kapanggih kawicaksanan ingkang boten saged dipun pitakeni, boten wonten telasipun—kawicaksanan ingkang asalipun sanes saking pikiran ingkang winates, nanging saking pikiran ingkang tanpa wates. Nanging kathah saking punapa ingkang sampun kaandharaken dening Gusti Allah wonten ing pangandikanipun tetep peteng tumrap manungsa, amargi permata-permata kayekten kasarembadakaken wonten ing sangandhapipun reruntuhan kawicaksanan lan tradisi manungsa. Kangge kathah tiyang, bandha-bandha ing pangandika punika tetep kasingidaken, amargi boten dipun golèki kanthi temen-temen saha kasetyaan ingkang mantep dumugi pranatan-pranatan emas punika saged dipun mangertosi. Pangandika punika kedah dipun selidiki supados saged nyucekaken lan nyawisaken para ingkang nampi, dados para anggota kulawarga karajan, para putra-putri Sang Prabu swarga.

> “The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.

> Pasinaon marang pangandikaning Allah kudu nggantèkaké pasinaon marang buku-buku sing wis nuntun pikiran mlebu ing mistisisme lan nyingkur saka kayektèn. Prinsip-prinsipé kang urip, kang kasulam ana ing urip kita, bakal dadi pangayoman kita ing sajroning pacoban lan panggodha; piwulang ilahi-Né iku mung siji-sijiné dalan marang kasil. Nalika ujian teka marang saben nyawa, bakal ana murtad. Sawenèh bakal kabuktèn dadi pengkhianat, sembrana, gumunggung ing batin, lan ngrasa cukup marang awaké dhéwé, banjur bakal nyingkur saka kayektèn, nganti ngrusak pracaya. Yagéné mangkono? Amarga wong-wong iku ora urip “kanthi saben pangandika kang metu saka tutuking Allah.” Wong-wong iku ora ndhudhuk jero lan ora ndadèkaké dhasaré kukuh.

> “When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.

> “Nalika pangandikané Gusti lumantar para utusan pilihané digawa marang wong-wong mau, wong-wong iku padha nggrundel lan ngira yèn dalan iku digawé kakehan sesek. Ing pasal kaping nem saka Yokanan kita maca bab sawatara wong sing dianggep dadi muridé Kristus, nanging nalika kayektèn sing cetha diwènèhake marang wong-wong mau, wong-wong iku padha ora rena lan ora lumaku manèh bebarengan karo Panjenengané. Mangkono uga para siswa sing mung ing lumahing iki bakal padha nyingkur saka Kristus.” Testimonies, jilid 6, 132.

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