Article

# The Book of Daniel - Number Twelve

Buku Daniel - Bilangan Dua Belas

Darkness

Kegelapan

Author

Jeff Pippenger

Published

December 7, 2023

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A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.

Lingwe kumbe musho woo windilwa munkati mwa Lingwe lihehwe ni cimanyiso ca mulaibo wa ngeloi lya ciŵili.

> And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.

> 다니엘 2:1–3. 느부갓네살이 통치한 지 이 년째 되던 해에 느부갓네살이 꿈들을 꾸니, 그로 말미암아 그의 영이 번민하였고 그의 잠이 그에게서 떠나갔더라. 이에 왕이 명하여 박수들과 술객들과 점쟁이들과 갈대아 사람들을 불러 왕의 꿈을 보여 달라 하매, 그들이 나아와 왕 앞에 서니라. 왕이 그들에게 이르되, 내가 한 꿈을 꾸었는데, 그 꿈을 알고자 하여 내 영이 번민하였노라.

In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.

Dalam “kegelapan” malam itu, Nebukadnezar bermimpi tentang sebuah patung, tetapi ia tidak dapat mengingat kembali mimpinya. Dalam suatu mimpi pada malam hari, ia bermimpi tentang sebuah patung, tetapi mimpi tentang patung itu sama gelap bagi pengertiannya seperti malam ketika ia memimpikan mimpi itu.

> Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.

> Pea Bakananie ba bua le kgoši ka Se-Siria, ba re: O kgoši, phela ka go sa felego; botša bahlanka ba gago toro, gomme re tla bontšha tlhathollo ya yona. Kgoši ya araba ya re go Bakananie: Taba ye e mphetile; ge e ba le ka se ntsebiše toro, gotee le tlhathollo ya yona, le tla ripaganywa diripa, gomme dintlo tša lena di tla dirwa thotobolo ya ditšhila. Eupša ge le ka bontšha toro le tlhathollo ya yona, le tla amogela go nna dimpho le meputso le tlhompho e kgolo; ka gona mpontšheng toro le tlhathollo ya yona. Daniele 2:4–7.

The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.

Ujian atas mimpi patung Nebukadnezar adalah suatu ujian yang dirancang untuk mengenali siapa yang dapat memberikan uraian nubuatan yang benar tentang sebuah patung yang terselubung dalam kegelapan, beserta penafsiran isi mimpi itu. Pekabaran malaikat kedua yang digabungkan dengan pekabaran Seruan Tengah Malam dalam sejarah Millerit telah ditipologikan oleh Elia dalam pertarungan di Gunung Karmel. Itu juga merupakan suatu ujian yang akan menyatakan, bukan saja siapakah Allah yang benar, melainkan juga siapakah nabi yang benar. William Miller, yang menurut pernyataan Sister White secara langsung ditipologikan oleh Elia, mewakili Elia di Gunung Karmel. Namun yang sedang dilambangkan bukanlah William Miller itu sendiri, melainkan terutama kaidah-kaidah penafsiran nubuatan yang telah dibimbing untuk dipahaminya. Di Gunung Karmel, nabi-nabi dewa laki-laki Baal dan nabi-nabi dewi perempuan Asytoret diperlihatkan sebagai nabi-nabi palsu. Dalam sejarah kaum Millerit, gereja-gereja Protestan diperlihatkan sebagai nabi-nabi palsu sebagaimana ditipologikan oleh Gunung Karmel.

When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.

Namo Protestan chiburche ko William Miller ke prophetic interpretation ke niyom ko aswikar kora dekha gelo, tohon tara Rome-r meye hoye uthlo. Prophetic bhabe, meye holo tar ma-r ek chhobi. Millerite itihase Protestan-ra je porikkhay biphal holo, shei porikkhai chhilo shei porichoy je pashur protichhobi (meye) ke chihnito korlo ebong utpanno korlo. Sekhanei satya Protestantism-er shing apostate Protestantism-er shing-er biruddhe prokashito holo. Nebuchadnezzar ek byakhya dabi korchhilen, ebong ei kajer madhyome tini providential bhabe mithya o satya duirokom nabi-der prokash ghatate jukto chhilen.

> They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.

> Mereka menjawab lagi, katanya: Biarlah raja memberitahukan mimpi itu kepada hamba-hambanya, maka kami akan menyatakan tafsirnya. Raja menjawab, katanya: Aku tahu dengan pasti bahwa kamu hendak mencari waktu, karena kamu melihat bahwa perkara itu telah hilang daripadaku. Tetapi jika kamu tidak memberitahukan kepadaku mimpi itu, hanya ada satu keputusan bagimu; sebab kamu telah bersiap-siap mengucapkan perkataan dusta dan busuk di hadapanku, sampai waktunya berubah; sebab itu beritahukanlah kepadaku mimpi itu, maka aku akan mengetahui bahwa kamu dapat menyatakan tafsirnya kepadaku. Daniel 2:7–9.

At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.

Na mmechi nke oge ule ndị ahụ, e gosikwara ọdịiche ahụ nke e mere ka ọ pụta ìhè n’Ugwu Kamel, na n’October 22, 1844, n’ime Daniel isi nke abụọ. N’ihe nnọchianya amụma atọ ahụ nke Ugwu Kamel, akụkọ ihe mere eme nke ndị Millerite, na nrọ Nebukadneza banyere ihe oyiyi ahụ, ihe a na-emesi ike bụ nkọwa ziri ezi nke amụma dịka Ịlaịja, Miller, na Daniel nọchiri anya ya. Nkọwa nke nrọ ahụ bụ ozi a kpọghechara akara ya n’akụkọ ihe mere eme ebe e gosipụtara òtù ndị amụma abụọ.

> The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.

> Chaldeans gi raja no mikkangna aganaha, aro indine aganaha, A·gilsakni gimin raja ni kattako mesokna man·gipa mande a·gilsak-o dongja; uni gimin raja, ojakgipa, ba sason ka·gipa pilakni gisepo, jadu ka·gipa, tarigipa, ba Chaldean manderangon indakgipa kattarangko sing·gipa ba dongjachim. Aro raja nang·nikgipa kattara aiao inmanbee neng·nikani ong·a, aro uko raja ni mikkango mesokna man·gipa gipin saksa dongja, ong·aode mande be·en baksa donggijagipa isolrangmangsa. Uni gimin raja ka·onangbee namen ka·sachakgipa ong·aha, aro Babylonni pilak wise manderangko nisiatna ge·etaniko on·aha. Daniel 2:10–12.

At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.

ဝေ့ကာမေလတောင်ပေါ်တွင် ဧလိယသည် စမ်းသပ်ချက်ကို တင်ပြခဲ့၏။ သူတင်ပြသော စမ်းသပ်ချက်သည် အမှန်တကယ်သော ဘုရားသခင်သည် မည်သူဖြစ်ကြောင်းကိုသာ ဖော်ထုတ်ပြသရန်မက၊ အမှန်တကယ်သော ပရောဖက်သည် မည်သူဖြစ်ကြောင်းကိုလည်း ဖော်ထုတ်ပြသရန် ဖြစ်သည်။ ဒံယေလ အခန်းကြီး ၂ တွင်မူ၊ အမှန်နှင့် အတုအယောင်တို့အကြား ကွာခြားချက်ကို ထင်ရှားစေသော စမ်းသပ်ချက်ကို ခါလဒဲလူတို့က သတ်မှတ်ဖော်ပြကြသည်။ သူတို့သည် နေဗုခဒ်နေဇာ ရှာဖွေနေသော အနက်ဖွင့်ဆိုချက်ကို လူတို့မဟုတ်ဘဲ ဘုရားသခင်တစ်ပါးတည်းသာ ဖော်ပြနိုင်ကြောင်း ရှင်းလင်းပြောဆိုကြသည်။ ထို့ပြင် “ရှင်ဘုရင်တောင်းဆိုသောအရာသည် ရှားပါးသောအရာဖြစ်၏” ဟု သူတို့ပြောဆိုရာတွင်၊ နေဗုခဒ်နေဇာနှင့် သူ၏ ဘာသာရေးပညာရှိတို့အကြားရှိ ဆက်ဆံရေးသည် မှားယွင်းသော ဆက်ဆံရေးဖြစ်ကြောင်းကိုလည်း တိုင်တန်းဖော်ပြခဲ့ကြသည်။ နိုင်ငံတော်ကို ကိုယ်စားပြုသော ရှင်ဘုရင်သည်၊ မိမိတို့ကို အာဏာပိုင်များအဖြစ် နားလည်ခံယူထားသော ဘာသာရေးနယ်ပယ်ထဲသို့ မဝင်ရောက်ဘဲ နေစေလိုကြခြင်းဖြစ်သည်။ သူတို့သည် ဘုရားကျောင်းနှင့် နိုင်ငံတော် ပေါင်းစပ်မှု၏ အခြေခံသဘောတရားများကို ကန့်ကွက်နေကြခြင်းမဟုတ်ဘဲ၊ နိုင်ငံတော်ကို ကိုယ်စားပြုသော နေဗုခဒ်နေဇာက အသင်းတော်ကို ထိန်းချုပ်အုပ်စိုးလိုနေခြင်းကို ကန့်ကွက်နေကြခြင်းဖြစ်သည်။ ဘာသာရေးခေါင်းဆောင်များက နိုင်ငံတော်အပေါ် အုပ်စိုးနိုင်မည်ဆိုလျှင်၊ ဘုရားကျောင်း-နိုင်ငံတော် ဆက်နွယ်မှုတစ်ရပ်ကို သူတို့ လက်ခံနှစ်သက်ကြမည်ဖြစ်သည်။ သားရဲ၏ ရုပ်တုဆိုင်ရာ စမ်းသပ်ချက်သည် ကျွန်ုပ်တို့၏ ထာဝရကံကြမ္မာကို ဆုံးဖြတ်ရာနေရာဖြစ်ပြီး—နေဗုခဒ်နေဇာ၏ ရုပ်တုပတ်သက်သော အိပ်မက်ကဲ့သို့ပင်—အသက်သေဆုံးခြင်း သို့မဟုတ် အသက်ရှင်ခြင်းကို ဆုံးဖြတ်သော စမ်းသပ်ချက်တစ်ရပ်ဖြစ်သည်။

> And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.

> Mokanda mpe ebimaki ete babomi bato ya bwanya; mpe balukaki Daniele ná baninga na ye mpo bábomama. Bongo Daniele azongiselaki Arioke, mokonzi ya basoda ya mokonzi, oyo akendaki koboma bato ya bwanya ya Babilone, na toli mpe na bwanya: Azongisaki mpe alobaki na Arioke, mokonzi ya basoda ya mokonzi: Mpo na nini mokanda oyo ya mokonzi ezali ya lombangu boye? Bongo Arioke ayebisaki Daniele likambo yango. Daniele 2:13–15.

When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.

Apabila Daniel diterangi dengan pemahaman tentang keadaan hidup dan mati dalam mimpi mengenai patung yang pada ketika itu masih belum dikenal, dia melambangkan pencerahan bagi seratus empat puluh empat ribu bahawa mereka sedang berada dalam sejarah ujian kedua, iaitu ujian yang dapat dilihat, dalam proses pengujian tiga langkah. Tetapi Daniel bukan sekadar melambangkan mereka yang telah memilih untuk memakan makanan yang betul, dan dengan itu telah lulus ujian pertama, melainkan juga melambangkan wakil manusia yang kepadanya Allah telah mengaruniakan pemahaman istimewa tentang nubuatan Alkitab.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> Mayelana nalaba bantwana abane, uNkulunkulu wabanika ulwazi nekhono kukho konke ukufunda nokuhlakanipha; uDaniyeli yena wayenokuqonda kuyo yonke imibono namaphupho. Daniyeli 1:17.

Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.

Le hoja Baheberu ba bane ba tšepahalang kaofela ba ile ba feta teko ea lijo, Daniele o ile a khethoa e le moemeli oa lipono le litoro. Daniele o emetse moromuoa oa boprofeta, joalokaha a emetsoe ke Elia, Johanne Mokolobetsi, Johanne Mosenoli, William Miller le Future for America. Moromuoa oa boprofeta ha ho mohla a arohanngoang le teko ea boprofeta.

In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.

ꞌKalang ea Kreste, ba ileng ba hana bopaki ba Johanne ba ne ba ke ke ba rua molemo ho Jesu. Historing ea Millerite, ba ileng ba hana molaetsa oa pele (o emeloang ke William Miller) ba ne ba ke ke ba rua molemo molaetseng oa bobeli. Historing ka bobeli, ba tšepahalang ba ne ba sa lemohe hore na ts'ebetso ea teko e ne e lebisa hokae. Barutuoa ba ile ba hana ho bona sefapano, leha ba ne ba bolelloe ka ho hlaka hore se tla etsahala. Ba-Millerite ba ne ba sa khone ho bona nyahamo e kholo. Daniele, ha a tsebisoa ke Arioke ka maemo a bophelo le lefu a amanang le toro ea setšoantšo sa Nebukadnezare, o ne a sa tsebe hore na litaba tsa toro eo e ne e le life kapa hore na teko ea setšoantšo e ne e lebisa hokae. Sohle seo a neng a se tseba e ne e le hore e ne e le taba ea bophelo le lefu. Ka hona Daniele o ne a hloka nako hore a utloisise tlhaloso.

> Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.

> Baadaye Daniel akaingia, akamwomba mfalme ampe muda, ili amwonyeshe mfalme tafsiri yake. Danieli 2:16.

Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.

Daniel telah menyatakan iman dalam diet (metodologi) yang telah diputuskan untuk dimakannya pada ujian yang pertama. Oleh sebab itu, kepadanya diberikan masa, sebagaimana juga kepada para murid pada zaman Kristus. Masa yang diberikan kepada para murid ialah jangka waktu kematian Kristus, penguburan-Nya, kebangkitan-Nya, dan kenaikan-Nya yang mula-mula, sebelum Ia bertemu dengan para murid di jalan ke Emaus, dan kemudian sekali lagi di ruang atas. Kemudian pada akhir masa itu Ia menghembusi mereka dengan Roh Kudus.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Ва ҳангоме ки инро гуфт, бар онҳо дамид ва ба онҳо гуфт: «Рӯҳулқудсро қабул кунед». Юҳанно 20:22.

Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.

Esekiel menubuatkan, lalu tulang-tulang yang mati itu dihimpunkan bersama-sama. Kemudian Esekiel bernubuat lagi, dan Roh Kudus dihembuskan ke atas tubuh-tubuh yang baru terbentuk itu, lalu mereka bangkit berdiri sebagai suatu bala tentera yang besar. Apabila Kristus menghembusi para murid, Dia membuka pengertian mereka.

> Then opened he their understanding, that they might understand the scriptures. Luke 24:25.

> Maka Ia pun membuka pengertian mereka, supaya mereka memahami Kitab Suci. Lukas 24:25.

All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.

Baporofeta bohle ba bua ka bofelo jwa lefatshe, mme Daniele ga se mokgele. Nako e a neng a e kopa e ne e le paka ya nako gore a tle a amogele lesedi. Nako ya go leta ya Bamilerite e ne ya simolola go tloga go tlhobogo ya ntlha go fitlha ba lemoga gore ba ne ba le mo nakong ya go diega e e amanang le dipolelopele tsa Mathaio kgaolo ya masome a mabedi le botlhano le tsa Habakuke kgaolo ya bobedi. Hisetori ya nako ya go diega mo hisetoreng ya Bamilerite e ne ya diragadiwa mo nakong ya molaetsa wa moengele wa bobedi. Daniele kgaolo ya bobedi e emela hisetori eo eo tshwanang, jalo kopo ya gagwe ya nako ka tsela ya boporofeti e tsamaisana le nako ya go diega ya Bamilerite. Ke gone, kopo ya Daniele ya nako le nako ya go diega ya Bamilerite di emela nako ya go diega ya ba ba dikete tsotlhe di le lekgolo le masome a manè le bonè, e e simologileng ka Phukwi 18, 2020.

Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.

បំណង​សុំ​ពេល​របស់​ដានីយ៉ែល ដើម្បី​យល់​អំពី​សុបិន​រូប​សំណាក​របស់​នេប៊ូក្នេសារ ត្រូវ​បាន​តំណាង​នៅ​ក្នុង​វិវរណៈ ជំពូក​ទី​ដប់មួយ ដោយ​រយៈពេល​បី​ថ្ងៃ​កន្លះ ដែល​សាក្សី​ទាំង​ពីរ​ដេក​ស្លាប់​នៅ​តាម​ផ្លូវ។ ក្នុង​ប្រវត្តិសាស្ត្រ​នៃ​រយៈពេល​បី​ថ្ងៃ​កន្លះ​នៃ​វិវរណៈ ដប់មួយ គឺ​រយៈពេល​បី​ថ្ងៃ​កន្លះ​ដែល​ជា​និមិត្ត​រូប​តំណាង​ឲ្យ​ទី​រហោស្ថាន​ខាង​ទំនាយ មាន​សំឡេង​មួយ​ស្រែក​ឡើង។ សំឡេង​មនុស្ស​ដែល​ព្រះ​អ្នក​កម្សាន្ត​ព្រះទ័យ​ប្រើ ដើម្បី​ដាស់​ឲ្យ​ឆ្អឹង​ស្ងួត​ស្លាប់​រស់​ឡើង​វិញ និង​នាំ​វា​មក​កាន់​ជីវិត ត្រូវ​បាន​តំណាង​ដោយ​ដានីយ៉ែល ដែល​ត្រូវ​បាន​ប្រទាន​វិវរណៈ​ខាង​ទំនាយ​អំពី​ថា សុបិន​នោះ​ជា​អ្វី និង​វា​តំណាង​ឲ្យ​អ្វី។ សំឡេង​ស្រែក​នៅ​ក្នុង​ទី​រហោស្ថាន ត្រូវ​បាន​ប្រទាន​ការ​យល់​ដឹង​ខាង​ទំនាយ​អំពី​សុបិន និង​និមិត្ត ដូច​ដែល​ត្រូវ​បាន​តំណាង​ដោយ​ដានីយ៉ែល។ សំឡេង​នោះ​កំពុង​ស្រែក ដូច្នេះ​បញ្ជាក់​ថា គាត់​ត្រូវ​បាន​ប្រទាន​សារ​នៃ​ការ​ស្រែក​នៅ​កណ្ដាល​អធ្រាត្រ ហើយ​ការ​ស្រែក​នោះ​ត្រូវ​បាន​ប្រទាន​នៅ​កណ្ដាល​អធ្រាត្រ ដែល​តំណាង​ឲ្យ​សេចក្ដី​ងងឹត។

In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.

Pada kegelapan yang paling pekat pada tengah malam, suara itu (Daniel) diberi pengertian tentang suatu pekabaran yang terselubung dalam kegelapan. Perintah yang diberikan kepada suara itu (Yehezkiel) ialah bernubuat kepada tulang-tulang kering yang mati. Ketika ia melakukannya, Sang Penghibur dihembuskan ke atas orang-orang mati di jalan itu dan mereka “dihidupkan kembali.” Tetapi kebangunan itu hanya terlaksana oleh doa. Doa adalah sebuah penanda jalan dalam sejarah kebangunan tulang-tulang kering yang mati, yang terbunuh di jalan itu. Daniel secara nubuatan melambangkan penanda jalan itu, tepat pada tempat yang semestinya, di mana penanda jalan itu diidentifikasi.

> “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.

> “Di tengahnitra, ayat panebus ari pengudus kejih sejati meh nang paling besak sereta paling mustak ari semua pengawa kitai. Ngiga utai tu patut nyadi pengawa kitai ti keterubah. Enda tau enda bisi pengawa ti besunggu ati kena bulih berekat ari Tuhan, ukai laban Allah enda rela meri berekat Iya ngagai kitai, tang laban kitai agi enda nyendiaka diri deka nerima iya. Apai kitai ti di serega lebih rela meri Roh Kudus Iya ngagai sida ti minta ngagai Iya, ari nya apai indai di dunya meri pemeri ti manah ngagai anak sida. Tang pengawa kitai meh, ngena pengaku dosa, nundukka diri, penyesal, enggau sampi ti besunggu ati, ngelantangka syarat ti ba iya Allah udah besemaya deka meri ngagai kitai berekat Iya. Penebus baru semina patut dikarapka nyautka sampi. Sekumbang bala nembiak nya nyau amat kurang Roh Kudus Allah, sida enda ulih ngasai rega pengajar Jaku; tang lebuh kuasa Roh nyenggol ati sida, nya baru jaku ti udah dipadahka enda deka nadai asil. Dituju ulih ajar ari Jaku Allah, dibaruh pemandang Roh Iya, dalam ngereja kebijaksanaan ti sihat, sida ti datai ngagai gempuru kitai deka bulih pengalaman ti berega amat, lalu lebuh pulai ngagai rumah, sida deka nyendiaka diri kena meri pengaruh ti manah sereta nyembuhka.

> “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.

> “মিমাং‌গা থারাবা স্ট্যান্ডার্ড-বেয়াররশিংনা হৌজিক ঈশ্বরগা প্রার্থনাদা যুথোক-যানবা করিগুম্বা অমা অমসুং মহাক্কী আত্মাগী ইপাউ তাবা নুংশিবা করিগুম্বা অমা খঙলম্মী। অদুবু মখোয়সি থবক্কী মঞ্চদগী লৈহৌরে; অমসুং মখোয়গী মফম পূনশিননবা করাম্না করাম্না লাক্লিব্রা? হৌরক্লিবা পুনশিল্লক্তা অৱস্থা করাম্নো? মখোয় ঈশ্বরদা পরিবর্তিত ওইখ্রে নত্ত্রা? স্বর্গীয় পবিত্রালয়দা চৎলিবা থবক্কী মরুওইবা মখল অসি এিখোয়না খঙদে নত্ত্রা, নত্রগা এিখোয় কীর্তা ওইহল্লক্কদবা মতাংদা ককথৎপা শক্তি অমা চার্চতার ওপরদা লাকপা ঙমগনি হায়না ঙাক্লিব্রা? এিখোয় চার্চ পুম্নমক পুনা থাজবা অদু উরগনি হায়না আশাতৌরিব্রা? অদুগী মতাং অদু কদাচিত্‌ লাক্কদে।”

> “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.

> “Perdana mambao di garja na so dung marubah, jala ndang marsada nasida di bagasan tangiang na sungguh-sungguh dohot na manaluhon. Hita ingkon masuk tu ulaon i sahalak-sahalak. Hita ingkon lobi godang martangiang, jala sai paubahon hata. Hajahaton sai marlipat ganda, jala angka jolma ingkon diajar asa unang puas holan marbentuk hasombaon, alai ndang adong sumangot dohot huaso na di bagasanna. Molo hita marsitutu manalungtik roha ni hita sandiri, manadinghon dosa-dosa ni hita, jala paturehon panggogo jahat ni hita, tondi ni hita ndang tarangkat tu hal na sia-sia; hita gabe ndang manghaporseai dirinta sandiri, ala tongtong marasa ia hahorason ni hita i sian Debata do.” Selected Messages, buku 1, 121, 122.

Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.

Berdasarkan iman kepada diet yang telah dipilih Daniel untuk dimakannya, maka ia kemudian dibawa ke dalam suatu proses pengujian secara visual yang menuntutnya menggunakan metodologi yang dilambangkan oleh dietnya itu: mula-mula berjanji bahwa Allahnya akan menyatakan dan menjelaskan mimpi itu, lalu sesudahnya menyampaikan mimpi tersebut kepada raja. Ia memiliki diet yang benar, atau metodologi yang benar, dan kemudian ia harus memanifestasikan imannya secara nyata dengan menyampaikan berita tentang mimpi patung Nebukadnezar yang berada dalam “kegelapan” mutlak. Tindakannya yang berikutnya merupakan perwujudan imannya yang kelihatan, sebab pada saat itu ia melaksanakan rumus ilahi bagi umat Allah ketika mereka mendapati diri mereka berada dalam kegelapan.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.

> “Bumnam si jahat mengelilingi orang-orang yang lalai berdoa. Bisikan pencobaan dari musuh membujuk mereka untuk berbuat dosa; dan semuanya itu terjadi karena mereka tidak memanfaatkan hak-hak istimewa yang telah Allah karuniakan kepada mereka dalam penetapan ilahi tentang doa. Mengapakah putra-putri Allah enggan berdoa, padahal doa adalah kunci di tangan iman untuk membuka perbendaharaan surga, tempat tersimpannya sumber-sumber daya Kemahakuasaan yang tak terbatas? Tanpa doa yang tidak putus-putus dan kewaspadaan yang tekun, kita berada dalam bahaya menjadi lalai dan menyimpang dari jalan yang benar. Lawan itu terus-menerus berusaha menghalangi jalan menuju takhta kemurahan, supaya kita jangan oleh permohonan yang sungguh-sungguh dan iman memperoleh kasih karunia dan kuasa untuk melawan pencobaan.” Steps to Christ, 94.

With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.

E busoang ba diteng tsa toro ya bosigo ya ga Nebukatenesare, Daniele a phuthega mmogo le badiri-ka-ene ba bararo mme a rapela.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.

> តាម​នោះ ដានីយែល​បាន​ទៅ​ផ្ទះ​របស់​ខ្លួន ហើយ​បាន​ធ្វើ​ឲ្យ ហាណានា មីសាអែល និង​អសារីយ៉ា ជា​មិត្ត​រួម​របស់​គាត់ ដឹង​អំពី​ការ​នេះ ដើម្បី​ឲ្យ​ពួក​គេ​ទូល​សូម​ព្រះមេត្តា​ពី​ព្រះ​នៃ​ស្ថានសួគ៌ អំពី​អាថ៌កំបាំង​នេះ ដើម្បី​កុំ​ឲ្យ​ដានីយែល និង​មិត្ត​រួម​របស់​គាត់​វិនាស​ជា​មួយ​នឹង​ពួក​អ្នក​ប្រាជ្ញ​ដែល​នៅ​សេសសល់​ក្នុង​ក្រុង​បាប៊ីឡូន។ បន្ទាប់​មក អាថ៌កំបាំង​នោះ​ត្រូវ​បាន​បើក​សម្ដែង​ដល់​ដានីយែល​ក្នុង​និមិត្ត​ពេល​យប់។ បន្ទាប់​មក ដានីយែល​បាន​ប្រទាន​ពរ​ដល់​ព្រះ​នៃ​ស្ថានសួគ៌។ ដានីយែល​ឆ្លើយ​ថា៖ សូម​ឲ្យ​ព្រះនាម​នៃ​ព្រះ​ទទួល​ពរ​អស់កល្ប​ជានិច្ច ដ្បិត​ប្រាជ្ញា និង​ឫទ្ធានុភាព​ជា​របស់​ព្រះអង្គ។ ព្រះអង្គ​ផ្លាស់ប្ដូរ​គ្រា និង​រដូវកាល ព្រះអង្គ​ដក​ស្តេច​ចេញ ហើយ​តែងតាំង​ស្តេច​ឡើង ព្រះអង្គ​ប្រទាន​ប្រាជ្ញា​ដល់​អ្នក​មាន​ប្រាជ្ញា និង​ចំណេះ​ដឹង​ដល់​អ្នក​ដែល​មាន​ការ​យល់ដឹង។ ព្រះអង្គ​បើក​សម្ដែង​អ្វី​ជ្រៅជ្រះ និង​អាថ៌កំបាំង​ទាំងឡាយ ព្រះអង្គ​ជ្រាប​អំពី​អ្វី​ដែល​ស្ថិត​នៅ​ក្នុង​សេចក្ដី​ងងឹត ហើយ​ពន្លឺ​ស្ថិត​នៅ​ជា​មួយ​នឹង​ព្រះអង្គ។ ឱ​ព្រះ​នៃ​បុព្វបុរស​របស់​ទូលបង្គំ​អើយ ទូលបង្គំ​អរព្រះគុណ និង​សរសើរ​តម្កើង​ព្រះអង្គ ពីព្រោះ​ព្រះអង្គ​បាន​ប្រទាន​ប្រាជ្ញា និង​ឫទ្ធានុភាព​ដល់​ទូលបង្គំ ហើយ​ឥឡូវ​នេះ​បាន​ធ្វើ​ឲ្យ​ទូលបង្គំ​ដឹង​នូវ​អ្វី​ដែល​យើង​ខ្ញុំ​បាន​ទូល​សូម​ពី​ព្រះអង្គ ដ្បិត​ឥឡូវ​នេះ ព្រះអង្គ​បាន​ធ្វើ​ឲ្យ​យើង​ខ្ញុំ​ដឹង​អំពី​បញ្ហា​របស់​ស្តេច។ ដានីយែល ២៖១៧–២៣។

Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.

Bako Daniel o ne a putsoang ke Yena ya “itsego se se mo lefifing.” Mokgatlho wa melao ya Sontaga o tsweletse mo lefifing, mme ba ba ipoletseng fa ba ja dijo tsa Modimo ba tshwanetse go lemoga go bopiwa ga setshwantsho sa sebatana se se baakanyetsang serala sa bodumedi le sa dipolotiki sa go pateletsa letshwao la taolo ya bopapa.

Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.

Daniel pasal dua bukan sekadar mengenal pasti sejarah malaikat kedua dalam sejarah Millerit, melainkan dengan lebih langsung menggambarkan sejarah malaikat kedua dalam pergerakan malaikat ketiga. Dalam ujian terhadap mimpi patung Nebukadnezar, ujian tentang patung binatang itu dilambangkan. Langkah-langkah nubuatan umat Allah yang sedang dibangunkan kepada keadaan hidup dan mati berkenaan undang-undang Ahad yang semakin mendekat sedang dikenal pasti dengan sangat khusus dalam kitab Daniel dan Wahyu.

Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”

Daniel, ni kiwakilisha mjumbe wa historia ambayo ndani yake ujumbe wa uzima au mauti wa ndoto ya sanamu unatolewa. Yeye anasimama juu ya lishe ambayo amekuja kuielewa, na kwa imani anasema kwamba Mungu aweza kuifunua njozi hiyo, lakini anaomba muda. Muda huo ni wakati wa kukawia. Mwishoni mwa wakati wa kukawia, anapewa ujuzi wa kile kilichokuwa katika ndoto ya giza ya Nebukadneza, lakini si hilo tu. Yeye hapokei tu ufahamu wa ndoto ya sanamu, ambayo ni mfano wa sanamu ya mnyama na jaribu lake linalohusiana nayo, bali pia anamwimbia Mungu sifa mwishoni mwa wakati wa kukawia kwa sababu Mungu “huwapa wenye hekima hekima, na huwapa maarifa wale wajuao ufahamu; yeye hufunua mambo ya ndani na ya siri; yeye hujua yaliyomo gizani, na nuru hukaa pamoja naye.”

Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.

Daniel di sini meletakkan pujiannya dalam konteks bahawa telah berlaku suatu “pertambahan pengetahuan”, kerana dia yang mengenal pasti dalam fasal dua belas bahawa “orang bijaksana” akan memahami “pertambahan pengetahuan”, juga sedang memuji Tuhan kerana Dia telah mengurniakan “kebijaksanaan” dan “pengetahuan” kepada “orang bijaksana.” Dia sedang merujuk secara langsung kepada anak-anak dara yang bijaksana, dan menghubungkan zamannya dengan masa penangguhan. Dia meletakkan gambaran yang terdapat dalam fasal dua secara langsung ke dalam penggenapan sempurna masa penangguhan Matius dua puluh lima dalam pergerakan malaikat ketiga. Yang lebih penting lagi ialah hakikat bahawa kitab Wahyu mengenal pasti bahawa tepat sebelum penutupan masa percubaan, Yohanes telah diberitahu supaya jangan memeteraikan perkataan-perkataan nubuat kitab Daniel dan Wahyu, kerana kedua-duanya adalah kitab yang sama.

> 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.

> Dan Ia berfirman kepadaku, “Janganlah meterai perkataan-perkataan nubuat kitab ini, sebab waktunya sudah dekat. Barangsiapa yang tidak adil, biarlah ia tetap tidak adil; dan barangsiapa yang cemar, biarlah ia tetap cemar; dan barangsiapa yang benar, biarlah ia tetap benar; dan barangsiapa yang kudus, biarlah ia tetap kudus.” Wahyu 22:10, 11.

The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”

Masa ketika nubuatan Daniel dan Wahyu akan disingkapkan ialah pada masa penangguhan dalam perumpamaan tentang sepuluh anak dara, dan masa itu dilambangkan oleh permohonan Daniel untuk diberi waktu. Permohonannya untuk waktu itu diikuti oleh doa, yang mesti berlaku terlebih dahulu sebelum kebangkitan tulang-tulang kering yang mati. Dalam jangka masa ketika pertambahan pengetahuan dan pengertian tentang patung mimpi yang terselubung dalam kegelapan dinyatakan, Allah melakukan sesuatu yang lain bagi Daniel. “Dia menyingkapkan perkara-perkara yang dalam dan yang rahsia.” Perkara rahsia tentang sejarah Seruan Tengah Malam ialah nubuatan dalam Wahyu yang disingkapkan tepat sebelum masa percubaan berakhir. Perkara yang “dalam dan rahsia” itu ialah “kebenaran.”

Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.

ஏழு இடிகளின் மறைக்கப்பட்ட வரலாறு அறியப்படுவதற்கு வாய்ப்பளிக்கும் வகையில், தானியேலால் பிரதிநிதித்துவப்படுத்தப்பட்ட தூதருக்குத் திறக்கப்படும் தீர்க்கதரிசனத் திறவுகோலாகச் சத்தியம் மாறுகிறது. அந்த மறைக்கப்பட்ட வரலாறு மூன்று அடையாளக் கட்டங்களின் வரலாறாகும். மில்லரைட் வரலாற்றில் விளக்கப்படுவதுபோல, முதலாம் ஒன்று ஏமாற்றமாகும்; கடைசியும் ஏமாற்றமாகும். “சத்தியம்” என்று மொழிபெயர்க்கப்படும் எபிரேயச் சொல், எபிரேய எழுத்துமாலையின் முதல், பதிமூன்றாம், மற்றும் கடைசி எழுத்துகளின் சேர்க்கையால் “அற்புத மொழியியலாளர்” அவர்களால் உருவாக்கப்பட்டது. இயேசு முதலாவரும் கடைசியுமாவார்; அவரே “சத்தியம்” ஆவார். “அற்புத மொழியியலாளர்” உருவாக்கிய அந்தச் சொல்லின் அமைப்பு, “ஏழு இடிகள்” எனும் மறைக்கப்பட்ட வரலாறாகிய மூன்று தீர்க்கதரிசன அடையாளக் கட்டங்களைச் சுட்டிக்காட்டுகிறது; அவை தானியேல் “காலம்” வேண்டி ஜெபத்திற்குச் சென்றதுவரை முத்திரையிடப்பட்டிருக்க வேண்டியவையாக இருந்தன.

The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.

Ketehrna anak 18 Julai 2020 ialah tanda jalan yang pertama, dan ia menggambarkan ketehrna yang berkaitan dengan tanda jalan yang terakhir daripada tiga tanda jalan, iaitu undang-undang Ahad. Huruf yang di tengah, huruf yang ketiga belas, ialah lambang pemberontakan, dan ia merupakan lambang tanda jalan yang di tengah dalam sejarah tersembunyi tujuh guruh. Pemberontakan itu diwakili oleh anak-anak dara yang bodoh pada Seruan Tengah Malam, kerana Seruan Tengah Malam ialah tanda jalan yang di tengah dalam sejarah tiga langkah bagi 18 Julai 2020, Seruan Tengah Malam, dan undang-undang Ahad yang akan segera datang. Sebaik sahaja tiba tengah malam, waktu bergerak masuk ke dalam jam yang ketiga belas, di mana pernyataan yang kelihatan tentang anak-anak dara yang bodoh ditunjukkan melalui pengenalan mereka bahawa mereka tidak mempunyai minyak emas itu.

In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.

Di padang gurun simbolis “tiga setengah hari” dalam Wahyu pasal sebelas, umat Allah dilambangkan sebagai berada dalam sejarah simbolis kutuk “tujuh masa.” Pada akhir masa itu, mereka harus menyadari bahwa mereka telah tercerai-berai, bahwa mereka telah berdosa, bahwa nenek moyang mereka telah berdosa, bahwa mereka telah berjalan berlawanan dengan Allah dan bahwa Allah telah berjalan berlawanan dengan mereka. Pengakuan itu harus menuntun mereka untuk memanjatkan doa Imamat pasal dua puluh enam. Pengakuan bahwa mereka harus memanjatkan doa Imamat pasal dua puluh enam itu selaras secara nubuat dengan doa Daniel dalam Daniel pasal dua, dan digambarkan oleh doa Daniel dalam pasal sembilan. Alasan Daniel memanjatkan doa Imamat pasal dua puluh enam dalam pasal sembilan didasarkan pada pengakuannya bahwa ia berada di akhir tujuh puluh tahun dalam nubuatan Yeremia tentang penawanan umat Allah.

Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.

יאָר זיבעציק זעלבע רעפּרעזענטירן די געשיכטע פֿון דעם פֿאַרזיגלען פֿון גאָטס פֿאָלק. די זיבעציק יאָר רעפּרעזענטירן די רייניקונג פֿון מלאכי קאַפּיטל דרײַ און משיחס צוויי טעמפּל־רייניקונגען. זיי רעפּרעזענטירן די געשיכטע פֿון דער פּרוּוו פֿון דעם בילד פֿון דער חיה. יענע געשיכטע האָט זיך אָנגעהויבן דעם 11טן סעפּטעמבער 2001, און ענדיקט זיך בײַם באַלד־קומענדיקן זונטיק־געזעץ. צום סוף פֿון יענער סימבאָלישער זיבעציק־יאָריקער פּעריאָד זוכט דניאל אַ „פֿאַרווייל־צײַט“, כּדי ער זאָל קענען דאַוונען. זײַן תּפֿילה איז געענטפֿערט געוואָרן ווען דאָס לעצטע סוד פֿון נבואה איז אים אַנטפּלעקט געוואָרן. יענע התגלות איז געקומען בשעת גאָטס אמתע פּראָטעסטאַנטישע פֿאָלק איז נאָך געווען אין דער „מדבר“־צײַט פֿון צעשפּרייטונג נאָך דעם 18טן יולי 2020. אין יענער צײַט איז די „אמת“ אַנטפּלעקט געוואָרן צו דער „קול קורא במדבר“.

We will continue Daniel chapter two in the next article.

Aga ka tswelela ka Daniele kgaolo ya bobedi mo setlhogong se se latelang.

> And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.

> Maka murka Tuhan telah menyala terhadap negeri ini, untuk mendatangkan ke atasnya segala kutuk yang tertulis dalam kitab ini; dan Tuhan telah mencabut mereka dari tanah mereka dalam amarah, dan dalam murka, dan dalam kegusaran yang besar, lalu melemparkan mereka ke negeri lain, seperti yang terjadi pada hari ini. Hal-hal yang tersembunyi adalah milik Tuhan, Allah kita; tetapi hal-hal yang dinyatakan adalah milik kita dan anak-anak kita untuk selama-lamanya, supaya kita melakukan segala perkataan hukum Taurat ini. Ulangan 29:27–29.

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