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

Kitab Daniel - Nomer Satus Pitung Puluh Enem

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Wahyu Ilahi lan Kawangunan Pungkasan: Wawasan saka Wahyu Daniel

Author

Jeff Pippenger

Published

April 6, 2024

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

Ing Daniel pasal sepuluh, Gabriel nindakaké pakaryan nyarujukaké pamaknane kitab Daniel kanthi jangkep marang umat Allah ing dina-dina wekasan. Daniel makili umat Allah ing dina-dina wekasan, kang ing kitab Wahyu iku yaiku satus patang puluh papat ewu. Mulané, satus patang puluh papat ewu mau tangi kanggo nyumurupi yèn wong-wong mau wis kasebar, kaya kang dipralambangaké déning Daniel ing pasal sanga. Wong-wong mau uga tangi marang pangerten yèn ujian gedhé kang déning iku nasib langgengé diputusaké iku yaiku ujian gambar kéwan, kang kalakon sadurungé wong-wong mau dimeteraèkaké, lan sadurungé mangsa kasempataning sih-rahmat katutup nalika ana angger-angger dina Minggu ing Amerika Sarékat. Wong-wong mau lagi nangisi kuciwane kang ngadhepi wong-wong mau ing tanggal 18 Juli 2020, lan ing kaanan mangkono, wong-wong mau kaparingan sawijining paningal bab Kristus ing Papan Mahasuci, kaya kang dipralambangaké déning Yésaya ing pasal enem.

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

Sesanti punika, kados ingkang kaandharaken déning Daniel lan Yesaya, maringi kawruh dhateng piyambakipun loro supados ningali kawontenanipun ingkang sampun rusak wonten ing ngarsanipun Pangéran kamulyan, lan kalihipun kabêkten ngantos tumungkul ing lebu. Sasampunipun punika, Yesaya miyarsakaken pitaken bab sinten ingkang badhé kautus déning Gusti Allah dhateng umaté, lan Yesaya nyukmakaken dhirinipun piyambak, nanging piyambakipun rumiyin kasucekaken.

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

> Banjur aku ngandika, Cilaka aku! awit aku wis katumpes; marga aku iki wong kang lambene najis, lan aku manggon ana ing satengahing bangsa kang lambene najis: marga mripatku wus nyumurupi Sang Prabu, Pangeraning sarwa tumitah. Banjur salah siji saka para serafim mabur marani aku, nggawa areng murub ana ing tangane, kang dijupuk nganggo sepit saka mesbèh: banjur didemèkaké ing cangkemku, sarta ngandika, Lah, iki wus ndemèk lambemu; lan kaluputanmu wus dijabut, lan dosamu wus kasucekaké. Uga aku krungu swaraning Pangéran, ngandika, Sapa kang bakal Ingsun utus, lan sapa kang bakal mangkat kanggo Kita? Banjur aku mangsuli, Kawula wonten mriki; utusa kawula. Yesaya 6:5–8.

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

Yesaya kasucekake nganggo bara saka ing misbyah, lan Daniel kasucekake lumantar nyawang sesanti kausatif kaya pangilon, kang ndadèkaké wong sing nyawang iku malih dadi gambar sing didelengé. Yesaya dipréntah supaya nggawa pawarta iku marang sawijining bangsa kang sanadyan krungu ora ngrungu, lan sanadyan weruh ora weruh.

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

> Lan Panjenengané ngandika, “Lungaa, lan kandhaa marang bangsa iki: Kowé pancèn padha krungu, nanging ora padha mangerti; lan kowé pancèn padha ndeleng, nanging ora padha nyumurupi. Atiné bangsa iki gawéa dadi kandel, lan kupingé gawéa dadi abot, lan pejeja mripaté; supaya aja padha ndeleng nganggo mripaté, lan krungu nganggo kupingé, lan mangerti nganggo atiné, banjur mratobat, lan kapulihaké.” Yesaya 6:9, 10.

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

Yésaya kepéngin mangerténi sepira suwéné dhèwèké kudu sesrawungan karo bangsa kang ora mangertèni lan ora nyandhak teges, mula panjenengané takon, “nganti kapan?”

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

> Banjur aku ngandika, Dhuh Pangéran, nganti suwéné pira? Panjenengané banjur mangsuli, Nganti kutha-kutha dadi teles lan tanpa pedunung, lan omah-omah tanpa wong, lan tanah dadi sepi banget tanpa ana apa-apa, lan Pangéran wis nyingkiraké manungsa adoh banget, sarta ana pangrucat gedhé ana ing satengahing tanah iku. Yesaya 6:11, 12.

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

Tanah sing dados pokok wangsit Kitab Suci ing dina-dina wekasan iku yaiku Amerika Serikat, kang “sampun katumpes babar pisan,” nalika karusakan bangsa kawujud marga saka murtading bangsa lumantar angger-angger dina Minggu. Ayat patang puluh siji saking Daniel sewelas sampun dipratandhani déning ayat nembelas saking bab ingkang sami. Ing ayat patang puluh siji, “pambrontakan ageng ing satengahing nagari” dipunmangertosi minangka “akeh” kang katiban rubeda. Pesenipun Yesaya, ingkang sampun dipunrujuk déning Gusti Yesus nalika Panjenenganipun ngandika dhateng tiyang-tiyang Yahudi ingkang remen mbantah sajroning sajarah gesangipun wonten ing antawisipun manungsa, nedahaken bilih nalika satunggaling umat prajanjian ingkang rumiyin dipunliwati, lajeng piyambakipun gadhah kuping lan mripat nanging boten mangertos utawi boten nyandhak. Pesenipun Yesaya makili pasemon pungkasan dhateng Adventisme Laodikia, ingkang pungkasanipun dumugi ing angger-angger dina Minggu, ing ngriku Adventisme Laodikia dipunsundhul metu saking cangkemipun Gusti.

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

> Panjenengané uga bakal lumebu menyang nagara kang mulya, lan akèh nagara bakal katumpes; nanging iki bakal luput saka tangané, yaiku Edom, lan Moab, lan para pangarepé bani Amon. Daniel 11:41.

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

Yésaya lan Dhanièl kaparingan tanggung jawab kanggo ngaturaké panggilan pungkasan marang Laodikia, lan ing tutul kaping teluné Dhanièl ing pasal sepuluh, dhèwèké diparingi kakuwatan kanggo nindakaké tugas mau.

> 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 ana maneh siji kang teka lan nyentuh aku, kang rupane kaya manungsa, lan dhèwèké nguwataké aku, sarta ngandika, Hé wong kang kinasihan banget, aja wedi; tentrem-rahayu tumrap kowé, kuwatna, ya, kuwatna. Lan nalika dhèwèké wus ngandika marang aku, aku dadi kakuwataké, banjur aku matur, Mugi gusti kawula ngandika; awit panjenengan sampun nguwataké kawula. Daniel 10:18, 19.

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

Daniel dipunwuwuhi kakiyatan supados maringi pawartos ingkang lajeng dipunmangertosi nalika Mikhael tumedhak ing pasal sedasa. Yesaya dipunparingi weruh bilih piyambakipun kedah maringi pawartos punika ngantos dumugi dhateng undhang-undhang Minggu. Nalika undhang-undhang Minggu punika kalampahan, satunggaling turahing umat badhe dipuntegakaken.

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

> Banjur aku ngandika, Gusti, ngantos pinten lamenipun? Panjenengané banjur mangsuli, Ngantos kutha-kutha dados suwung tanpa pedunung, lan griya-griya tanpa manungsa, lan tanah dados sepi ngantos tuntas, lan Pangéran wus nyingkiraké manungsa adoh, lan wonten paninggalan ingkang ageng wonten ing satengahing tanah punika. Nanging taksih wonten saprasepuluh ing salebeting punika, lan punika badhé wangsul, lan badhé kaentèkaké: kados wit teil, lan kados wit oak, ingkang zatipun taksih wonten ing salebeting nalika godhongipun rontog: mekaten wiji suci punika badhé dados zatipun. Yesaya 6:11–13.

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

Nalika bakal ana “sawijining panyingkiran gedhé ana ing tengahing nagara” (ing wektu hukum Minggu), bakal katuduhaké “saprasepuluh,” kang “inti”e yaiku “wiji suci.” Oyod saka tembung Ibrani kang dijarwakaké “saprasepuluh,” yaiku “persepuluhan.” Gusti bakal nduwèni sawijining “persepuluhan” kang wis “bali,” ing wektu hukum Minggu.

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

> Lan sakehing prasepuluhan saka bumi, manawa saka wijining bumi, utawa saka wohe wit, iku kagungané Pangéran: iku suci kanggo Pangéran. Lan manawa ana wong kang temenan arep nebus sapérangan saka prasepuluhané, dhèwèké kudu nambahi sapralimané. Dene bab prasepuluhan saka kompolan kéwan gedhé, utawa saka pepanthan, ya iku saka samubarang apa waé kang liwat ing sangisoring teken, sing saprasepuluh iku bakal dadi suci kanggo Pangéran. Leviticus 27:30–32.

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

“Pasepuluhan” kang “balik” iku suci kagem Pangéran, lan iku dadi pandumané Pangéran.

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

> Amarga pandumaning Pangéran iku umat-Né; Yakub iku péranganing warisan-Né. Pangandharing Toret 32:9.

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

Wong-wong kang wis bali sadurunge hukum Minggu, iku wong-wong kang dilambangaké déning Yérémia, yaiku wong-wong kang wis nandhang kuciwa kang kapisan, marang wong-wong mau Gusti wus janji yèn manawa padha bali, bakal dadi cangkemé Gusti, utawa para juru pangandikané.

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

> Pangandika Paduka kawruhan dening kawula, sarta kawula dhahar; lan pangandika Paduka dados kabingahan lan suka-citaning manah kawula; awit kawula sinebut kanthi asma Paduka, dhuh Pangeran Yehuwah, Allahing sarwa wadya. Kawula boten lenggah ana ing pasamuwanipun para panyendha, lan boten bingah; kawula lenggah piyambakan marga saka asta Paduka; awit Paduka sampun ngemati kawula kalawan duka sengit. Punapa sababipun kasangsaran kawula langgeng, lan tatuning kawula boten saged mari, ingkang boten purun waras? Punapa Paduka badhe dados tumrap kawula kados tiyang ingkang goroh, lan kados toya ingkang asat? Mila makaten pangandikanipun Sang Yehuwah: Manawi sira mratobat, Ingsun bakal ngirid sira bali, lan sira bakal ngadeg ana ing ngarsaningsun; lan manawi sira misahaken barang ingkang aji saking ingkang asor, sira bakal dados kados cangkemingsun; wong-wong iku padha bali marang sira, nanging sira aja bali marang wong-wong iku. Lan Ingsun bakal ndadosaken sira tumrap bangsa punika kados témbok tembaga ingkang kukuh; lan wong-wong iku bakal perang nglawan sira, nanging ora bakal menang tumrap sira; awit Ingsun nunggil karo sira kanggo nylametake lan ngluwari sira, mangkono pangandikanipun Sang Yehuwah. Lan Ingsun bakal ngluwari sira saka astaning wong duraka, lan Ingsun bakal nebus sira saka astaning wong ingkang nggegirisi. Yeremia 15:16–21.

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

Sisan utawa pérangan saprasepuluh kang wangsul ing paseksèné Yesaya iku kudu dipangan, awit marang wong-wong mau dipasrahaké pawartané Allah, lan Sabdané kudu dipangan. Wong-wong mau yaiku para kang bakal dadi tutuké Allah, lan kanthi mangkono padha bakal nyampekakaké Sabdané Allah kang kudu dipangan déning para kang ngupaya kaslametan. Yeremia ora lungguh ing “pasamuwan para panyendha,” amarga, kaya déné Daniel, nalika dhèwèké ndeleng wahyu, “pasamuwan para panyendha” padha mlayu. Yeremia wis ngira yèn Allah ngapusi dhèwèké, amarga asta Allah wis nglilani kuciwane kang kapisan ing tanggal 19 April 1844 ing sajarahé Millerite, lan 18 Juli 2020 ing dina-dina pungkasan. Janji kanggo Yeremia yaiku manawa yèn dhèwèké gelem “wangsul,” lan ing pethikan Yesaya, “saprasepuluh” iku “wangsul.”

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

Manawa Yérémia “bali,” dhèwèké dadi pérangan saka “saprasepuluh” miturut Yésaya, kang suci, lan iku kagungané Pangéran, kang “substance”-né ana ing wong-wong mau. Tembung Ibrani “substance” tegesé sawijining tugu, lan dadi “tugu” iku janji kang kaparingaké marang wong-wong Filadelfia.

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

> Sapa kang menang bakal Dakdadèkaké sawijining tugu ing Pedalemaning Allah-Ku, lan dhèwèké ora bakal metu manèh; lan Aku bakal nulis ana ing dhèwèké asmaning Allah-Ku, lan asmaning kutha Allah-Ku, yaiku Yerusalem Anyar, kang tumurun saka swarga saka ngarsaning Allah-Ku; lan Aku bakal nulis ana ing dhèwèké asma-Ku kang anyar. Sapa kang duwé kuping, karebèn ngrungokaké apa kang dingandikakaké déning Roh marang pasamuwan-pasamuwan. Wahyu 3:12, 13.

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

“Pilar,” yaiku “hakikate” wong-wong mau, nggambarake perpaduan antarane kaallahan lan kamanungsan, amarga Kristus iku “pilar” kang nyangga Padaleman Suci.

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

> “Nalika aku ana ing kaanan kasedhihan lan putus pangarep-arep iki, aku ngimpi sawijining impen kang marakaké pangrasa kang jero banget ing batinku. Ing sajroning impen iku aku weruh ana sawijining padaleman suci, kang didhatengi wong akèh kanthi gegrombolan. Mung wong-wong kang padha ngungsi ing padaleman suci iku bae kang bakal kapitulungan nalika wekasaning wektu wis tekan. Kabeh wong kang tetep ana ing njaban bakal sirna ing salawas-lawase. Wong akèh ing njaba, kang padha mlaku ngurusi dalan uripe dhewe-dhewe, padha nyepèlèkaké lan nggeguyu wong-wong kang padha mlebu ing padaleman suci iku, lan ngandhani manawa rancangan kaslametan iki mung pangapus-apus kang licik, lan satemené ora ana bebaya babar pisan kang kudu diendhani. Wong-wong mau malah nyekel sawetara wong kanggo ngalang-alangi supaya aja enggal-enggal mlebu ing sajroning témbok-temboké.”

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

> “Amarga wedi bakal dipoyoki, aku rumangsa luwih becik ngenteni nganti wong akèh iku bubar, utawa nganti aku bisa mlebu tanpa kaweruhan déning wong-wong mau. Nanging cacahé malah saya akèh tinimbang saya suda, lan amarga wedi menawa bakal kasep, aku enggal-enggal ninggal omahku lan nyurung lumantar wong akèh iku. Ing sajroning sumelangku supaya bisa tekan padaleman suci, aku ora nggatekaké lan ora perduli marang wong akèh sing ngubengi aku. Bareng mlebu ing bangunan iku, aku weruh yèn padaleman suci kang banget gedhéné iku disangga déning siji cagak raksasa, lan ing kono ana wedhus cempé kaiket, wis remuk lan kebak getih. Aku kabèh sing ana ing kono katon padha mangerti yèn wedhus cempé iki wis dicuwil lan digepyak marga saka kita. Saben wong sing mlebu ing padaleman suci iku kudu sowan ing ngarepé lan ngakoni dosa-dosané.

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

> “Sakdurungé Sang Cempening ana kursi-kursi luhur, lan ana sawijining golongan lungguh ing kono kanthi raos kabungahan kang banget. Pepadhanging swarga kados-kados madhangi pasuryané, lan padha memuji Allah sarta ngidungaké kidung-kidung panuwun kang bungah, kang kados swaraning musik para malaékat. Iki mau wong-wong kang wis sowan luwih dhisik marang Sang Cempening, ngakoni dosa-dosané, nampani pangapura, lan saiki padha ngentosi kanthi pangajeng-ajeng bungah marang sawijing prastawa kang nyenengaké.”

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

> “Sanadyan sasuwéné aku wis mlebu ing gedhong iku, rasa wedi nempuh aku, lan ana rasa isin yèn aku kudu ngasoraké awakku ana ing ngarsané wong-wong iki. Nanging aku kaya-kaya kapaksa maju terus, lan alon-alon lagi mlaku ngubengi pilar mau supaya bisa ngadhep marang cempané, nalika slomprèt muni, padaleman suci gonjang-ganjing, surak-surak kamenangan muni saka para suci kang padha nglumpuk, pepadhang kang nggegirisi madhangi gedhong iku, banjur kabèh dadi peteng ndhedhet. Wong-wong kang bungah mau kabèh wis padha sirna bebarengan karo pepadhang mau, lan aku kari dhéwékan ana ing ngeri kang sepi saka wengi. Aku tangi kanthi kasangsaraning batin, lan meh ora bisa ngyakinaké awakku dhéwé yèn aku mung ngimpi. Katon marang aku yèn paukumaning pungkasan tumrap aku wis katetepaké, yèn Rohing Pangéran wis nilar aku, lan ora bakal bali manèh.” Testimonies, volume 1, 27.

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

“Substansi,” yaiku kang ana ing sajroning saprasepuluh sing bali, iku “pilar” kang nyangga padaleman suci. Daniel nyumurupi wahyu kausal bab Sang Cempe kang digantung ing pilar, lan Sang Cempe iku “pilar” mau. Nalika Daniel nyumurupi wahyu gedhé iku, panjenengané diowahi dadi gambar pilar, lan saprasepuluhé Yesaya uga nduwèni “substansi” (pilar) ana ing sajroné, lan substansi iku kudu “dipangan” déning kabèh wong sing arep lumebu ing padaleman suci. Wong-wong sing lumebu ing padaleman suci lan mangan substansi iku, yaiku wedhus liyané kagungané Gusti Allah sing nanggapi pawarta saka panji kang diangkat nalika angger-angger Minggu, nalika ana panglirwa gedhé ing tanah. “Winih suci,” yaiku substansinipun Yesaya, iku Sang Cempe sing wis kasembelèh wiwit madegé donya.

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

Saprapuluhing wong sing bali bakal kaluwari saka tangane wong duraka, nalika ing mangsa angger-angger Minggu pamisahan antara Filadelfia lan Laodikia ditetepaké kanggo kalanggengan, lan akèh wong banjur kasandhung lan rubuh. Wong-wong sing kasandhung lan rubuh iku diidentifikasi minangka wong duraka sing ora mangertèni. Wong-wong iku uga bakal kaentas saka tangane wong kang nggegirisi, amarga wong-wong mau ora bakal nampa tandha kéwan galak iku.

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

> Mangkene pangandikané Pangéran Allah: Ingsun uga bakal ndadèkaké wong akèh ing Mesir sirna lumantar tangané Nebukhadnezar, rajané Babil. Dhèwèké lan bangsane kang ana bebarengan karo dhèwèké, yaiku para kang nggegirisi ing antarané bangsa-bangsa, bakal digawa kanggo ngrusak nagara iku; lan padha bakal ngunus pedhangé nglawan Mesir, lan ngebaki nagara iku karo wong-wong kang mati kabedhol. Lan Ingsun bakal ndadèkaké kali-kali dadi asat, lan ngedol nagara iku marang tangané wong duraka; lan Ingsun bakal ndadèkaké nagara iku dadi sepi lan tumpes sakèhé kang ana ing jeroné, lumantar tangané wong-wong manca: Ingsun, Pangéran, wus ngandika mangkono. Yesaya 30:10–12.

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

“Para bangsa kang nggegirisi” iku wadyabala wakil saka ratu sisih lor. Panji kang diangkat munggah nalika undhang-undhang Minggu iku diluwari saka astané para prawan bodho, utawa para prawan ala, lan uga diluwari saka astané para bangsa kang nggegirisi. Bab kang lagi kita rembug ing kéné yaiku yèn Yesaya, lan Daniel, lan Yeremia, lan Yehezkiel, lan Yohanes, kabèh dienggo makili kawungun lan kaparingan kakuwatané wong satus patang puluh papat ewu kang bali saka kuciwa tanggal 18 Juli 2020. Ing wahyu pungkasané Daniel, yaiku wahyu kang kaparingaké ana ing pinggir kali Hiddekel, Daniel diparingi pangerten bab wahyu internal lan eksternal saka Sabdaning Allah kang sipaté kenabian, lan dhèwèké dikuwataké kanggo martakaké pawarta mau.

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

Pesen ngenani kang internal lan eksternal digandhengaké bebarengan karo définisi profètis bab sirah, utawa “bètèng,” ing ayat sepuluh, kang ngenali perang Ukraina sing saiki lagi ditindakaké déning Putin. Kunci kanggo ngenali sirah iku nduwèni penerapan internal lan eksternal, lan wiwitan perang iku nandhani periode nalika kaloroné sirah dadi sawijining pokok ramalan. Bètèng utawa sirah minangka Rusia ngenali perang proksi kapindho, kang nuntun marang perang proksi katelu, kang nandhani wiwitané Perang Donya III, kaya sing dipratélakaké déning pralambang perang Panium ing ayat limalas.

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

Ayat nembelas punika angger-angger Minggu, lan mila wiwit taun 2014, nalika perang Ukraina kawiwitan, kados ingkang kagambaraken wonten ing ayat sewelas lan rolas, ngantos dumugi angger-angger Minggu punika, pakaryan pungkasan ingkang magepokan kaliyan panyegelan umatipun Gusti Allah kasampurnakaken. Panafsiranipun Gabriel wonten ing Daniel pasal sewelas nggambaraken pekabaran ingkang nyucekaken, utawi nyegel umatipun Gusti Allah. Yen luput nyumurupi kasunyatan punika, tegese luput nyumurupi sadaya-galanya. Ramalan ingkang kabikak segelé, ingkang wonten ing kitab Wahyu sinebat Wahyunipun Yesus Kristus, lan ingkang kitab Wahyu tetandhesaken bilih kabikak segelé pas sadèrèngipun wekdal sih-kadarman katutup, punika satunggaling perangan tartamtu saking kitab Daniel.

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

> Lan Panjenengané ngandika marang aku, “Aja ngesèlaké pangandikaning wangsit saka kitab iki, awit wektuné wis cedhak. Wong kang ora adil, supaya tetep ora adil; lan wong kang reged, supaya tetep reged; lan wong kang bener, supaya tetep bener; lan wong kang suci, supaya tetep suci.” Wahyu 22:10, 11.

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

Ing dina-dina wekasan, ana sawijining wektu tartamtu nalika wangsit pungkasan dibukak segelé, awit ayat kasebut ngandika, “wektune wus cedhak.” Ungkapan iku dhewe, kang dumunung ing pasal pungkasan kitab Wahyu, uga katemu ing pasal kapisan.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Wahyuipun Gusti Yesus Kristus, ingkang kaparingaken dening Allah dhateng Panjenenganipun, supados nedahaken dhateng para abdinipun prekawis-prekawis ingkang enggal kedah kalampahan; lan Panjenenganipun ngutus malaekatingipun sarta nglambangaken punika dhateng abdinipun Yohanes: ingkang sampun nyekseni pangandikanipun Allah, lan paseksinipun Gusti Yesus Kristus, saha sadaya prekawis ingkang piyambakipun tingali. Begja wong kang maos, lan para kang mirengaken tembung-tembunging panguwatan punika, sarta netepi prekawis-prekawis ingkang kaserat ing ngriku: awit wekdalipun sampun celak. Wahyu 1:1–3.

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

Rong atus rong puluh, mula uga rong puluh loro, minangka pralambang gabunganing kaallahan lan kamanungsan, lan pakaryan pungkasané malaékat katelu, yaiku panyegelan tumrap satus patang puluh papat ewu, kaleksanan ana ing sajroning konteks kenabian pasemon bab sepuluh prawan. Para prawan wicaksana ing dina-dina pungkasan ngalami kuciwa kang kapisan nalika tanggal 18 Juli 2020, lan padha buyar kaya balung-balung mati ana ing dalan ing Wahyu pasal sewelas, nganti Juli 2023, rong puluh loro taun sawisé proses panyegelan diwiwiti ing taun 2001. “Wektuné banjur wis cedhak,” lan Gusti banjur ngedegaké sawijining “swara ana ing ara-ara samun” kang wis nampa pekabaran iku saka Gabriel, kang nampa saka Kristus, kang nampa saka Sang Rama.

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

Sawisé iku, swara mau wiwit ngirim pesen marang pasamuwan-pasamuwan, lan pesen iku wis dikirim lumantar sarana elektronik saéngga bisa diwaca lan/utawa dirungokaké, sapréné iki ing luwih saka sewidak basa. Bagéaning wangsit kang wis kabukak segelé, yaiku pesen iku, kapacak ana ing kitab Daniel.

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

> “Kitab kang katutup segel iku dudu Kitab Wahyu, nanging péranganing wangsit Daniel kang magepokan karo dina-dina pungkasan. Malaékat mau dhawuh, ‘Nanging sira, hé Dhanièl, katutupana tembung-tembung iku, lan segelna kitab iku, nganti tekan wektuning wekasan.’ Daniel 12:4.” Acts of the Apostles, 585.

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

“Bagéan saka ramalan Daniel kang magepokan karo dina-dina wekasan,” yaiku ayat patang puluh. Iku dudu mung ayat patang puluh waé, nanging bagéan saka ayat patang puluh kang katuduh sawisé wektu wekasan ing taun 1989, lan sadurungé angger-angger Minggu ing ayat patang puluh siji. Sajarah ing ayat patang puluh kang ora kasebut ana ing sajroning ayat iku dhéwé iku minangka bagéan saka ramalan kang magepokan karo dina-dina wekasan sing wis kaségel, lan wiwit Juli 2023 wis lagi kaudharaké kanggo wong-wong kang milih ndeleng lan ngrungokaké.

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

Ayat patang puluh ora nyatet apa-apa saka sajarah kang lumaku sawisé ambruké Uni Soviet ing taun 1989, nganti tekan hukum Minggu ing ayat patang puluh siji, nanging ayat iku nyawisaké landhesan kenabian kang dadi papan kanggo nempataké garis-garis ramalan liyané. Wong-wong sing ora gelem ndeleng lan ngrungokaké manawa metodologi garis demi garis iku minangka metodologi udan pungkasan, ora nduwèni kabisan kanggo ndeleng sajarah kang kasimpen ing ayat patang puluh, lan sajarah iku yaiku Wahyu Yesus Kristus, kang diparingaké Gabriel kanggo ditegesi marang Yohanes lan Daniel.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

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

> “Ing Berea Paulus maneh miwiti pakaryané kanthi lumebu ing papan pangibadané wong Yahudi kanggo martakaké Injil Kristus. Panjenengané ngandika bab wong-wong mau, ‘Wong-wong iki luwih mulya tinimbang wong-wong ing Tesalonika, awit padha nampani pangandika mau kanthi sakehing siyaping budi, lan saben dina padha nyinau Kitab Suci, apa prakara-prakara iku pancèn mangkono. Mulane akèh saka antarané wong-wong mau padha pracaya; mangkono uga para wanita kinurmatan kang wong Yunani, lan para priya, ora sethithik cacahé.’”

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

> “Ing pamèraning kayektèn, wong-wong kang kanthi jujur ngarep-arep supaya ana ing kang bener bakal kapangèkakaké kanggo nlusuri Kitab Suci kanthi sregep. Iki bakal ngasilaké woh kang padha karo kang ngancani pakaryané para rasul ing Berea. Nanging wong-wong kang martakkaké kayektèn ing jaman saiki kepethuk karo akèh wong kang kosok baliné wong Berea. Wong-wong mau ora bisa mbantah piwulang kang diparingaké marang wong-wong mau, nanging padha nduduhaké wegah kang banget kanggo nliti bukti kang diajukaké kanggo ndhukungé, sarta nganggep yèn sanadyan iku kayektèn, prakara iku mung prekara alit apa padha nampani iku minangka kayektèn apa ora. Wong-wong mau ngira yèn pracayané lan adat pakulinané kang lawas wis cukup becik tumrap wong-wong mau. Nanging Pangéran, kang ngutus para duta Panjenengané kanthi sawijining pawarta kanggo jagad, bakal nuntut tanggung jawab marang umat miturut carané padha nindakake marang pangandikané para abdiné. Allah bakal ngadili sakèhé wong manut marang pepadhang kang wis kaparingaké marang wong-wong mau, apa iku cetha tumrap wong-wong mau apa ora. Iku dadi kuwajibané wong-wong mau kanggo nliti kaya déné wong Berea. Pangéran ngandika lumantar nabi Hosea: ‘Umat-Ku padha binasakaké merga kurang kawruh; amarga kowé wis nampik kawruh, Aku uga bakal nampik kowé.’”

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

> “Pikirané wong-wong Berea ora dipasung déning prasangka, lan padha gelem nyelidiki lan nampani kayektèn-kayektèn sing diwartakaké déning para rasul. Saupama umat ing jaman kita ngetutaké tuladha wong-wong Berea kang mulya kuwi, kanthi nliti Kitab Suci saben dina, lan mbandhingaké piwulang-piwulang sing digawa marang wong-wong mau karo apa sing kacathet ana ing kono, mesthiné bakal ana èwonan wong sing setya marang angger-anggeré Allah ana ing panggonan sing saiki mung ana siji. Nanging akèh wong sing ngakoni nresnani Allah ora nduwèni pepénginan kanggo malih saka kasalahan menyang kayektèn, lan padha ngugemi carita-carita palsu sing nyenengaké ing dina-dina wekasan. Kasalahan mbutaaké pikiran lan ndadèkaké wong adoh saka Allah; nanging kayektèn maringi pepadhang marang pikiran, lan urip marang nyawa.” Sketches from the Life of Paul, 87, 88.

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