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

Buku Daniel - Nombor Seratus Tujuh Puluh Enam

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

Kutollo ya Bomodimo le Tsoso ya Bofelo: Ditemogo go tswa mo Ponatshegelong ya ga Daniele

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.

Dalam Daniel pasal sepuluh, Gabriel sedang melaksanakan pekerjaan menyampaikan penafsiran yang lengkap atas kitab Daniel kepada umat Allah pada akhir zaman. Daniel melambangkan umat Allah pada akhir zaman, yang dalam kitab Wahyu adalah seratus empat puluh empat ribu. Dengan demikian, seratus empat puluh empat ribu itu dibangunkan untuk menyadari bahwa mereka telah tercerai-berai, sebagaimana dilambangkan oleh Daniel dalam pasal sembilan. Mereka juga dibangunkan kepada pengertian bahwa ujian besar yang olehnya nasib kekal mereka ditentukan ialah ujian patung binatang itu, yang berlangsung sebelum mereka dimeteraikan, dan sebelum masa kasihan berakhir pada hukum hari Minggu di Amerika Serikat. Mereka sedang meratapi kekecewaan yang menghadang mereka pada 18 Juli 2020, dan dalam keadaan itu, kepada mereka diberikan suatu pemandangan tentang Kristus di Tempat Mahakudus, sebagaimana dilambangkan oleh Yesaya dalam pasal enam.

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.

Nampak penglihatan itu, sebagaimana digambarkan oleh Daniel dan Yesaya, memperlihatkan kepada mereka keadaan mereka yang telah rusak di hadapan Tuhan kemuliaan, dan kedua-duanya direndahkan sampai ke debu. Kemudian Yesaya mendengar pertanyaan tentang siapakah yang akan diutus Allah kepada umat-Nya, lalu Yesaya menawarkan dirinya, tetapi terlebih dahulu ia disucikan.

> 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.

> Тэгэхэд би: Ай, сүйрлээ би! Учир нь би бузар уруултай хүн бөгөөд бузар уруултай ард түмний дунд оршин суудаг; учир нь миний нүд Хаан, түмэн цэргийн ЭЗЭНийг үзлээ, гэв. Тэгтэл серафимуудын нэг нь гартаа тахилын ширээнээс хавчуураар авсан дүрэлзсэн нүүрс барин над уруу нисэн ирээд, түүнийг аман дээр минь хүргэж: Харагтун, энэ нь чиний уруулд хүрлээ; тэгээд чиний гэм буруу зайлуулагдаж, чиний нүгэл ариусгагдлаа, гэв. Мөн би Эзэний дуу хоолойг: Би хэнийг явуулах вэ, хэн Бидний төлөө явах вэ? хэмээн айлдахыг сонсов. Тэгэхэд нь би: Энд би байна; намайг илгээгээч, гэв. Исаиа 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.

ꞌYesaya o ne a hlwekišwa ka legala le le tšerwego aletareng, gomme Daniele a hlwekišwa ka go bona pono ya seipone sa lebaka, ye e dirago gore yo a bonago a fetoge a swane le seswantšho se a se bonago. Yesaya o botšwa gore a iše molaetša go setšhaba seo ge se ekwa se sa kwego, le ge se bona se sa bone.

> 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.

> Dan Dia berfirman, “Pergilah, dan katakanlah kepada bangsa ini: Memang kamu akan mendengar, tetapi tidak mengerti; dan memang kamu akan melihat, tetapi tidak memahami. Buatlah hati bangsa ini menjadi tumpul, dan jadikan telinga mereka berat, dan pejamkan mata mereka; supaya jangan mereka melihat dengan mata mereka, dan mendengar dengan telinga mereka, dan mengerti dengan hati mereka, lalu berbalik dan disembuhkan.” 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?”

Yesaya ingin mengetahui berapa lama dia harus berurusan dengan umat yang tidak mengerti dan tidak memahami, maka dia bertanya, “sampai bila?”

> 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.

> Lalu kataku, “Tuhan, sampai bilakah?” Maka Ia menjawab, “Sampai kota-kota menjadi sunyi sepi, tanpa penduduk, dan rumah-rumah tanpa manusia, serta negeri itu menjadi sangat tandus; dan TUHAN telah menyingkirkan manusia jauh-jauh, sehingga terjadi suatu penelantaran yang besar di tengah-tengah negeri itu.” 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.

దేశమునందు అంత్యదినముల బైబిలు ప్రవచనమునకు విషయమగు భూమి యునైటెడ్ స్టేట్స్; అది “పూర్తిగా పాడుబడినది” యైయున్నది, ఎప్పుడు జాతీయ నాశనము ఆదివార నియమమనే జాతీయ భ్రష్టత్వముచేత సంభవించునో అప్పుడు. దానియేలు పదకొండవ అధ్యాయములో నలభై ఒకటవ వచనము, అదే అధ్యాయములోని పదహారవ వచనముచేత ప్రతిరూపింపబడినది. నలభై ఒకటవ వచనమందు “దేశమధ్యమందలి మహా పరిత్యాగము” అనేది “అనేకులు” కూలద్రోయబడుటగా గుర్తించబడినది. మనుష్యుల మధ్య తన చరిత్రలో యేసు తర్కప్రియులైన యూదులను సంభోదించినప్పుడు ప్రస్తావించిన యెషయా సందేశము, పూర్వ నిబంధన ప్రజలు పక్కన పెట్టబడుచుండగా, అప్పుడు వారికి వినినను గ్రహింపనీయని చెవులు, చూచినను తెలిసికొననీయని కన్నులు కలుగునని తెలియజేయుచున్నది. యెషయా సందేశము లయోదికేయ అద్వెంటిజమునకు తుదిపిలుపును సూచించుచున్నది; అది ఆదివార నియమమునొద్ద ముగియును, అక్కడ లయోదికేయ అద్వెంటిజము ప్రభువుని నోటనుండి ఉమ్మివేయబడును.

> 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.

> Ia akan memasuki juga negeri yang permai itu, dan banyak negeri akan ditumbangkannya; tetapi inilah yang akan luput dari tangannya, yaitu Edom, Moab, dan pemuka-pemuka 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.

Yesaya enggau Daniel diberi tanggungpengawa kena meri kangau pengujung ngagai Laodikia, lalu ba sentuh Daniel ke ketiga dalam bab sepuluh, iya dikuatka ungkup pengawa nya.

> 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.

> Lalu datang lagi seorang yang seperti rupa manusia menyentuh aku, lalu ia menguatkan aku, dan berkata, “Hai orang yang sangat dikasihi, jangan takut; damai sejahtera bagimu, jadilah kuat, ya, jadilah kuat.” Dan ketika ia berbicara kepadaku, aku menjadi kuat, lalu berkata, “Biarlah tuanku berbicara; sebab engkau telah menguatkan aku.” 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 o ile a matlafatšwa gore a nee molaetša wo a ilego a o kwešiša ge Mikaele a theoga kgaolong ya lesome. Jesaya o ile a tsebišwa gore o tla swanelwa ke go tšwela pele a nea molaetša go fihla molaong wa Lamorena. Molaong wa Lamorena mašalela a be a tla hlongwa.

> 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.

> Nako ka re, Morena, e tla ba halelele hakae? Mme a araba, Ho fihlela metse e fetoha lesupi, e se nang moahi, le matlo a se nang motho, le naha e etsoa lefeella ka ho felletseng; mme Morena a suthisitse batho hole, mme ho e-na le ho lahloa ho hoholo bohareng ba naha. Empa ho eona ho tla sala karolo ea leshome, mme e tla boela e khutle, mme e tla jewa; joaloka sefate sa teil le joaloka eike, tseo motheo oa tsona o leng ho tsona, ha li hlohlora makhasi a tsona: kahoo peo e halalelang e tla ba motheo oa eona. Esaia 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.

Bila akan ada “suatu penelantaran besar di tengah-tengah negeri” (pada hukum hari Minggu), akan dinyatakan “sepersepuluh,” yang “hakikatnya” ialah “benih yang kudus.” Akar kata Ibrani yang diterjemahkan sebagai “sepersepuluh” ialah “persepuluhan.” Tuhan akan mempunyai suatu “persepuluhan” yang telah “kembali,” pada hukum hari 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 persepuluhan saka tanah, manawa saka wiji ing tanah utawa saka wohing wit, iku kagungane Sang Yehuwah; iku suci kagem Sang Yehuwah. Lan manawa ana wong arep nebus samubarang saka persepuluhane, iku kudu nambahi sapralimane. Dene bab persepuluhan saka kewan ingon, apa saka lembu utawa wedhus, yaiku sakehe kang lumaku liwat ing sangisore teken, kang kaping sepuluh iku bakal suci kagem Sang Yehuwah. Imamat 27:30–32.

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

“Persepuluhan” yang “kembali” itu kudus bagi Tuhan, dan itulah bagian Tuhan.

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

> Kerana bahagian TUHAN ialah umat-Nya; Yakub ialah bahagian pusaka-Nya. Ulangan 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.

Biakrangko niamni skang re·baaha uamangko, skanggipa duk man·ani ko chagronggipa Jeremiahchi talatgiminrang ong·a; uamangna Gitel ku·rachakaha je, uamang re·bagenchimode, uamang Gitelni ku·sikani ku·sikgipa, ba Uni ku·rangko agangipa ong·gen.

> 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.

> Kata-kata-Mu didapati, lalu aku memakannya; dan firman-Mu menjadi bagiku kegirangan dan sukacita hatiku, sebab aku dipanggil dengan nama-Mu, ya TUHAN, Allah semesta alam. Aku tidak duduk dalam perkumpulan para pengejek, dan tidak bersukaria; aku duduk seorang diri oleh karena tangan-Mu, sebab Engkau telah memenuhi aku dengan geram. Mengapa penderitaanku terus-menerus, dan lukaku tidak tersembuhkan, yang enggan untuk disembuhkan? Masakan Engkau sungguh-sungguh menjadi bagiku seperti penipu, seperti air yang mengecewakan? Sebab itu, beginilah firman TUHAN: Jika engkau kembali, maka Aku akan membawa engkau kembali, dan engkau akan berdiri di hadapan-Ku; dan jika engkau mengeluarkan yang berharga dari yang hina, engkau akan menjadi seperti mulut-Ku; biarlah mereka kembali kepadamu, tetapi janganlah engkau kembali kepada mereka. Dan Aku akan membuat engkau bagi bangsa ini menjadi tembok tembaga yang berkubu; mereka akan berperang melawan engkau, tetapi mereka tidak akan mengalahkan engkau; sebab Aku menyertai engkau untuk menyelamatkan engkau dan melepaskan engkau, demikianlah firman TUHAN. Dan Aku akan melepaskan engkau dari tangan orang-orang fasik, dan Aku akan menebus engkau dari tangan orang-orang yang kejam. 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.”

Abasigaye canke icumi gisubira mu buhamya bwa Yesaya bagombaga kuribwa, kuko bahawe ubutumwa bw’Imana, kandi Ijambo ryayo ryagombaga kuribwa. Ni bo bari kuzaba akanwa k’Imana, kandi muri ubwo buryo bakageza ku bandi Ijambo ry’Imana ryagombaga kuribwa n’abashaka agakiza. Yeremiya ntiyicaye mu “iteraniro ry’abakobanyi,” kuko, nk’uko byagenze kuri Daniyeli, igihe yabonaga iyerekwa “iteraniro ry’abakobanyi” ryarahunze. Yeremiya yari yaratekereje ko Imana yamubeshye, kuko ukuboko kw’Imana kwari kwaretse kubaho ugucika intege kwa mbere ko ku wa 19 Mata 1844 mu mateka y’Abamilerite, no ku wa 18 Nyakanga 2020 mu minsi y’imperuka. Isezerano rya Yeremiya ryari iry’uko aramutse “agarutse,” kandi mu murongo wa Yesaya, “icumi” “gisubira.”

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.

Би यिर्मया “फिर्ता आउँछ” भने, ऊ यशैयाको “दशौं भाग” भित्र पर्छ, जो पवित्र छ, र परमप्रभुको अंश हो, जसको “सार” तिनीहरूमा हुन्छ। हिब्रू शब्द “सार” को अर्थ खम्बा हो, र “खम्बा” बनाइने कुरा फिलाडेल्फियाकाहरूलाई दिइएको प्रतिज्ञा हो।

> 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.

> “Dia yang menang akan Kujadikan tiang di dalam Bait Suci Allah-Ku, dan ia tidak akan keluar lagi dari situ; dan padanya akan Kutuliskan nama Allah-Ku, dan nama kota Allah-Ku, yaitu Yerusalem baru, yang turun dari sorga dari Allah-Ku; dan padanya akan Kutuliskan nama-Ku yang baru. Siapa bertelinga, hendaklah ia mendengar apa yang dikatakan Roh kepada jemaat-jemaat.” 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.

“Tiang” itu, yaitu “substansi” mereka, melambangkan perpaduan antara Keilahian dan kemanusiaan, sebab Kristus adalah “tiang” yang menopang bait 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.

> “Ndzi ri karhi ndzi va eka xiyimo lexi xa ku hela matimba, ndzi orile norho lowu ndzi khumbeke swinene emiehleketweni ya mina. Ndzi lorhe ndzi vona tempele, leyi vanhu vo tala a va khuvukelana eka yona. Lava ntsena a va ta ponisiwa loko nkarhi wu ta pfala i lava a va ta tumbela etempeleni yoleyo. Hinkwavo lava a va sala ehandle a va ta lahleka hilaha ku nga heriki. Mintshungu leyi a yi ri ehandle, leyi a yi famba-famba hi tindlela ta yona to hambana-hambana, a yi sandza yi tlhela yi hleka-hleka lava a va nghena etempeleni, yi va byela leswaku pulani leyi ya ku sirhelela a yi ri vuxisi byo tlhariha, ni leswaku entiyisweni a ku nga ri na khombo nikatsongo leri munhu a faneleke ku ri papalata. Va tlhela va khoma van’wana leswaku va va sivela ku hatlisa ku nghena endzeni ka makhumbi.”

> “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.

> “Bila takut ditertawakan, beta rasa lebé bae tunggu sampe orang banyak itu bubar, atau sampe beta bisa maso tanpa dong lia. Tapi bukang kurang, malah orang jadi tamba banyak, dan karena takut nanti talambat, beta cepat kaluar dari rumah dan menerobos kerumunan. Dalam kegelisahan beta mo capai Bait Suci, beta seng perhati dan seng peduli deng orang banyak yang mengelilingi beta. Waktu maso ke dalam bangunan itu, beta lia bahwa Bait Suci yang sangat besar itu ditopang oleh satu tiang yang amat besar, dan pada tiang itu terikat seekor anak domba yang sudah koyak-koyak dan berdarah. Katong yang hadir di situ seakan-akan tahu bahwa anak domba ini telah dirobek dan diremukkan karena katong. Semua orang yang maso ke dalam Bait Suci harus datang menghadap dia dan mengaku dosa-dosa dong.

> “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.

> “Takambo justru sebelum yo Mwana-domba ya madiambu, ta ba kiti ya ku-tomboloka, na zulu na yo kuvandaka kimvuka ya bantu yina monanaka na kiese mingi. Nsemo ya zulu monanaka lokola ke ngengela na bilongi na bo, mpi ba pesaka Nzambi lukumu mpi ba yimbaka minkunga ya kusakumuna ya kiese yina monanaka lokola miziki ya bawanzio. Beto yai kele bo yina kwisaka ntete ya Mwana-domba, tubaka masumu na bo, kuzwaka lufuilu, mpi bubu yai vandaka kuvingila na kiese mingi mambu mosi ya kyese ya kufuluka.”

> “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.

> “Biarpun sesudah saya memasuki bangunan itu, ketakutan meliputi saya, dan timbul suatu rasa malu bahawa saya mesti merendahkan diri di hadapan orang-orang ini. Namun saya seolah-olah terdorong untuk maju, dan dengan perlahan-lahan saya berjalan mengelilingi tiang itu supaya dapat berhadapan dengan anak domba itu, ketika suatu sangkakala berbunyi, bait suci itu bergoncang, sorak kemenangan bangkit daripada orang-orang kudus yang berhimpun, suatu cahaya yang dahsyat menerangi bangunan itu, kemudian semuanya menjadi kegelapan yang pekat. Semua orang yang berbahagia itu telah lenyap bersama-sama dengan cahaya itu, dan saya ditinggalkan seorang diri dalam kedahsyatan sunyi malam. Saya terjaga dalam penderitaan jiwa, dan hampir tidak dapat meyakinkan diri bahawa saya hanya sedang bermimpi. Kepada saya tampaknya kebinasaan saya telah ditetapkan, bahawa Roh Tuhan telah meninggalkan saya, dan tidak akan kembali lagi.” Testimonies, jilid 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.

“វត្ថុធាតុ” ដែលស្ថិតនៅក្នុងភាគដប់ដែលត្រឡប់មកវិញ នោះគឺជា “សសរ” ដែលទ្រទ្រង់ព្រះវិហារ។ ដានីយ៉ែលបានឃើញនិមិត្តហេតុបង្កនៃកូនចៀមដែលត្រូវបានព្យួរនៅលើសសរ ហើយកូនចៀមនោះគឺជា “សសរ”។ នៅពេលដានីយ៉ែលបានឃើញនិមិត្តដ៏ធំនោះ គាត់ត្រូវបានផ្លាស់ប្តូរទៅជារូបភាពនៃសសរ ហើយភាគដប់របស់អេសាយ ក៏ដូចគ្នាដែរ មាន “វត្ថុធាតុ” (សសរ) នៅខាងក្នុងពួកគេ ហើយវត្ថុធាតុនោះត្រូវឲ្យ “បរិភោគ” ដោយអស់អ្នកទាំងឡាយណាដែលចង់ចូលទៅក្នុងព្រះវិហារ។ អស់អ្នកដែលចូលទៅក្នុងព្រះវិហារ ហើយបរិភោគវត្ថុធាតុនោះ គឺជាហ្វូងចៀមមួយទៀតរបស់ព្រះ ដែលឆ្លើយតបចំពោះសារនៃទង់សញ្ញាដែលត្រូវបានលើកឡើងនៅពេលច្បាប់ថ្ងៃអាទិត្យ មកដល់ ខណៈដែលមានការបោះបង់ចោលយ៉ាងធំមួយនៅក្នុងស្រុក។ “ពូជបរិសុទ្ធ” ដែលជាវត្ថុធាតុរបស់អេសាយ នោះគឺជាកូនចៀមដែលត្រូវបានសម្លាប់តាំងពីមុនកំណើតលោកិយ។

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.

Yang kesepuluh yang kembali akan dilepaskan dari tangan orang fasik, apabila pada hukum Ahad pemisahan antara Filadelfia dan Laodikia ditetapkan untuk selama-lamanya, dan banyak orang kemudian dijatuhkan. Mereka yang dijatuhkan itu dikenal sebagai orang fasik yang tidak mengerti. Mereka juga akan dilepaskan dari tangan orang yang mengerikan itu, karena mereka tidak akan menerima tanda binatang itu.

> 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.

> 해스원 주 하나님께서 이같이 말씀하시되 내가 또한 바빌론 왕 느부갓레살의 손으로 이집트의 무리를 그치게 하리라. 그와 그와 함께한 그의 백성, 곧 민족들 가운데 두려운 자들이 그 땅을 멸하러 올 것이요, 그들이 이집트를 치려고 칼을 빼어 그 땅을 죽임당한 자들로 가득하게 하리라. 내가 강들을 마르게 하며 그 땅을 악인들의 손에 팔고, 이방인들의 손으로 그 땅과 그 가운데 있는 모든 것을 황폐하게 하리니, 나 주가 말하였느니라. 이사야 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.

“Yang menggerunkan bangsa-bangsa” ialah tentera wakil bagi raja utara. Panji yang dinaikkan pada waktu undang-undang Ahad dilepaskan daripada tangan dara-dara yang bodoh, atau fasik, dan juga dilepaskan daripada tangan yang menggerunkan bangsa-bangsa itu. Isu yang sedang kita tangani di sini ialah bahawa Yesaya, dan Daniel, dan Yeremia, dan Yehezkiel, dan Yohanes, semuanya digunakan untuk melambangkan kebangkitan dan pemberdayaan seratus empat puluh empat ribu yang kembali daripada kekecewaan pada 18 Julai 2020. Dalam penglihatan terakhir Daniel, iaitu penglihatan yang diberikan di tepi sungai Hiddekel, Daniel dibuat memahami kedua-dua penglihatan dalaman dan luaran Firman nubuat Allah, dan dia dikuatkan untuk menyampaikan mesej itu.

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.

Mesej tentang dalaman dan luaran dihimpunkan bersama takrif nubuatan bagi kepala, atau “kota benteng,” dalam ayat sepuluh, yang mengenal pasti perang Ukraine yang sedang dilaksanakan oleh Putin pada masa ini. Kunci untuk mengenal pasti kepala itu mempunyai penerapan dalaman dan luaran, dan permulaan perang itu menandakan tempoh apabila kedua-dua kepala menjadi suatu subjek nubuatan. Kota benteng atau kepala itu, sebagai Rusia, mengenal pasti perang proksi yang kedua, yang membawa kepada perang proksi yang ketiga, yang menandakan permulaan Perang Dunia Ketiga, sebagaimana ditipologikan oleh pertempuran Panium dalam ayat lima belas.

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 enam belas ialah undang-undang Hari Ahad, dan oleh itu, sejak tahun 2014, ketika perang Ukraine bermula, sebagaimana dilambangkan dalam ayat sebelas dan dua belas, sehingga kepada undang-undang Hari Ahad, pekerjaan terakhir yang berkaitan dengan pemeteraian umat Tuhan disempurnakan. Tafsiran Gabriel dalam Daniel fasal sebelas melambangkan pekabaran yang menguduskan, atau memeteraikan, umat Tuhan. Gagal memahami hakikat itu bererti terlepas segala-galanya. Nubuatan yang dibukakan meterainya, yang dalam kitab Wahyu disebut Wahyu Yesus Kristus, dan yang oleh kitab Wahyu dikenal pasti sebagai dibukakan meterainya tepat sebelum penutupan masa percubaan, ialah suatu petikan khusus daripada 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.

> Lalu katanya kepadaku, “Janganlah memeteraikan perkataan-perkataan nubuat kitab ini, sebab waktunya sudah dekat. Siapa yang berbuat tidak adil, biarlah ia terus berbuat tidak adil; dan siapa yang cemar, biarlah ia terus cemar; dan siapa yang benar, biarlah ia terus berbuat benar; dan siapa yang kudus, biarlah ia terus menjadi kudus.” 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.

Ka sngi kiba khatduh, don ka por kaba kyrpang haba la plie noh ia ka jingïathuhlypa kaba khatduh, namar ka dkhot ka ong, “ka por ka la jan.” Kata ka jingïathuh kaba juh, kaba don ha ka lynnong kaba khatduh jong ka Jingpynpaw, ka shem ruh ha ka lynnong banyngkong.

> 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.

> Penyingkapan Yesus Kristus, yang dikaruniakan Allah kepada-Nya, untuk menunjukkan kepada hamba-hamba-Nya perkara-perkara yang harus segera terjadi; dan Ia mengutus malaikat-Nya untuk menyatakannya dengan tanda-tanda kepada hamba-Nya, Yohanes; yang telah memberi kesaksian tentang firman Allah, dan tentang kesaksian Yesus Kristus, serta tentang segala sesuatu yang telah dilihatnya. Berbahagialah ia yang membacakan, dan mereka yang mendengar perkataan-perkataan nubuat ini, serta menuruti apa yang tertulis di dalamnya; karena waktunya sudah dekat. 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.

Ийирме йүз вә шуңа күрә ийирме икки — Илаһийәт билән инсанийәтниң бирлишишиниң символлиридур; вә үчинчи пәриштиниң ахирқи иши, йәни йүз қириқ төрт миңниң мөһүрлиниши, он пак қиз тоғрисидики тәмсилниң пәйғәмбәрлик контексти ичидә әмәлгә ашиду. Ахирқи күнләрдики әқиллик қизлар 2020-жили 18-июлда өзлириниң биринчи үмидсизлинишини баштин кәчүрди, вә улар Вәһий китавиниң он биринчи бабидики кочида өлүк сөөкләрдәк чечилип ятти, 2023-жили июлғичә — мөһүрләш җәряни 2001-жили башланғандин кейин ийирме икки йил толғичә. Шу чағда «вақит йеқинлашқан еди», вә Рәб андин Атидин қобул қилған Мәсihтин, Мәсihтин қобул қилған Җәбраилдин, вә Җәбраилдин бу хәвәрни қобул қилған «чөлдики бир аваз»ни орнидин турғузди.

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.

Halofo yalemula kutuma ujumbi kwa makanisa, nao umetumwa kwa njia ya kielektroniki ambapo unaweza kusomwa na/au kusikilizwa, kwa sasa katika zaidi ya lugha sitini. Sehemu ya unabii iliyofunuliwa, yaani, ujumbi huo, inapatikana katika kitabu cha Danieli.

> “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.

> “Buku yang dimeteraikan itu bukanlah Wahyu, melainkan bahagian nubuat Daniel yang berkaitan dengan hari-hari terakhir. Malaikat itu memerintahkan, ‘Tetapi engkau, hai Daniel, tutuplah segala firman itu dan meteraikanlah kitab itu sampai pada waktu akhir.’ Daniel 12:4.” Kisah Para Rasul, 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.

“Bahagian nubuat Daniel yang berkaitan dengan hari-hari terakhir” ialah ayat empat puluh. Ia bukan sekadar ayat empat puluh; melainkan bahagian ayat empat puluh yang dinyatakan sesudah masa kesudahan pada tahun 1989, dan sebelum undang-undang Ahad dalam ayat empat puluh satu. Sejarah ayat empat puluh yang tidak disebutkan dalam ayat itu sendiri ialah bahagian nubuat yang berkaitan dengan hari-hari terakhir yang telah dimeteraikan, dan yang sejak Julai 2023 sedang dinyatakan bagi mereka yang memilih untuk melihat dan mendengar.

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.

Ayet empat puluh tidak mencatat apa-apa pun tentang sejarah yang menyusuli keruntuhan Kesatuan Soviet pada tahun 1989, sehinggalah kepada undang-undang hari Ahad dalam ayat empat puluh satu; namun demikian, ayat itu memang menyediakan landasan nubuatan yang di atasnya garis-garis nubuatan yang lain harus diletakkan. Mereka yang enggan melihat dan mendengar bahawa metodologi “garis demi garis” ialah metodologi hujan akhir, tidak mempunyai kemampuan untuk melihat sejarah tersembunyi dalam ayat empat puluh; dan itulah sejarah yang merupakan Wahyu Yesus Kristus, yang datang ditafsirkan oleh Gabriel kepada Yohanes dan Daniel.

We will continue this study in the next article.

Kita akan meneruskan kajian ini dalam artikel yang berikutnya.

> “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.’

> “Di Berea Paulus sekali lagi memulai pekerjaannya dengan masuk ke dalam rumah ibadat orang-orang Yahudi untuk memberitakan Injil Kristus. Tentang mereka ia berkata, ‘Orang-orang ini lebih mulia daripada mereka yang di Tesalonika, karena mereka menerima firman itu dengan segala kerelaan hati dan setiap hari menyelidiki Kitab Suci untuk mengetahui, apakah semuanya itu benar demikian. Sebab itu banyak di antara mereka menjadi percaya; demikian juga tidak sedikit dari perempuan-perempuan terhormat yang adalah orang Yunani, dan dari laki-laki.’”

> “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.’

> “Dalam penyampaian kebenaran, mereka yang dengan jujur ingin berada di pihak yang benar akan dibangunkan untuk menyelidiki Kitab Suci dengan tekun. Hal ini akan menghasilkan akibat yang serupa dengan yang menyertai pekerjaan para rasul di Berea. Tetapi mereka yang memberitakan kebenaran pada zaman ini berhadapan dengan banyak orang yang berlawanan dengan orang-orang Berea. Mereka tidak dapat membantah ajaran yang dikemukakan kepada mereka, namun mereka menunjukkan keengganan yang sebesar-besarnya untuk menyelidiki bukti yang diajukan demi mendukungnya, dan beranggapan bahwa sekalipun itu benar, hal itu hanya sedikit pentingnya apakah mereka menerimanya sebagai kebenaran atau tidak. Mereka mengira bahwa iman dan adat kebiasaan lama mereka sudah cukup baik bagi mereka. Tetapi Tuhan, yang telah mengutus para duta-Nya dengan suatu pekabaran kepada dunia, akan menuntut pertanggungjawaban dari manusia atas cara mereka memperlakukan perkataan hamba-hamba-Nya. Allah akan menghakimi semua orang menurut terang yang telah disampaikan kepada mereka, entah itu jelas bagi mereka ataupun tidak. Adalah kewajiban mereka untuk menyelidiki sebagaimana dilakukan oleh orang-orang Berea. Tuhan berfirman melalui nabi Hosea: ‘Umat-Ku binasa karena tidak berpengetahuan; oleh karena engkau telah menolak pengetahuan, Aku pun akan menolak engkau.’”

> “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.

> “ඛණ්ඩනයකින් යුක්ත පක්ෂපාතකමෙන් බෙරියානුවන්ගේ මනස් සීමා කර නොතිබුණි; ප්‍රේරිතයන් ප්‍රකාශ කළ සත්‍යයන් විමර්ශනය කර ඒවා පිළිගැනීමට ඔව්හු සූදානම් වූහ. අපගේ කාලයේ ජනයා ද, ශාස්ත්‍ර දිනපතා පරීක්ෂා කරමින්, තමන් වෙත ගෙන එන පණිවිඩ එහි ලියා ඇති දෑ සමඟ සසඳමින්, ඒ උතුම් බෙරියානුවන්ගේ ආදර්ශය අනුගමනය කළහොත්, අද එක් අයෙකු සිටින තැන දෙවියන්වහන්සේගේ ව්‍යවස්ථාවට විශ්වාසවන්තයන් දහස් ගණනක් සිටිනු ඇත. එහෙත් දෙවියන්වහන්සේට ප්‍රේම කරන බව ප්‍රකාශ කරන බොහෝ දෙනාට, වරදෙන් සත්‍යයට හැරී යෑමේ ආශාවක් නොමැත; අවසාන දවස්වල ප්‍රසන්න ප්‍රබන්ධයන්ට ඔව්හු ඇලී සිටිති. වරද මනස අන්ධ කර දෙවියන්වහන්සේගෙන් ඈත් කරයි; එහෙත් සත්‍යය මනසට ආලෝකයද, ආත්මයට ජීවනයද දෙයි.” Sketches from the Life of Paul, 87, 88.

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