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

Buka ya Daniele - Nomoro ya Lekgolo le Masomešupa

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

Benteng Jiwa: Memahami Penobatan Ilahi dan Transformasi dalam Konteks Kenabian

Author

Jeff Pippenger

Published

March 31, 2024

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

គន្លឹះសម្រាប់កំណត់អត្តសញ្ញាណរុស្ស៊ីថាជាអំណាចដែលបានផ្តួចផ្តើមសង្គ្រាមអ៊ុយក្រែននៅឆ្នាំ 2014 គឺ «បន្ទាយ» ដែលជាក្បាល ឬ រាជធានីនៃនគរ។ ព្រះវិហារមនុស្សមានក្បាល និងរូបកាយ។ ក្បាលគឺជាសភាពខ្ពស់ជាង ហើយរូបកាយគឺជាសភាពទាបជាង។ «ប្រាំពីរដង» ដែលបានបញ្ចប់នៅឆ្នាំ 1844 បន្ទាប់មកត្រូវភ្ជាប់ជាមួយក្រុងយេរូសាឡឹម ដែលជាក្បាលនៃយូដា។ នៅក្នុងព្រះវិហារនៅក្រុងយេរូសាឡឹម មានបល្ល័ង្ករបស់ស្តេច ដែលជាក្បាលនៃក្រុងយេរូសាឡឹម ដែលជាក្បាលនៃយូដា តាំងនៅទីនោះ។ ការរួមបញ្ចូលគ្នារវាងទេវភាពជាមួយមនុស្សភាព ដែលតំណាងឲ្យការបោះត្រារបស់មួយរយសែសិបបួនពាន់នាក់ ត្រូវបានតំណាងថាជាការទទួល «គំនិតរបស់ព្រះគ្រីស្ទ»។ គំនិតគឺជាសភាពខ្ពស់ជាង ហើយដូច្នេះវាគឺជា «ក្បាល»។

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

Ko e taimi ʻe mamata ai ʻa kinautolu ʻoku fakafofongaʻi ʻe Taniela ki he visone fakatupu-fefine ʻa ia ʻoku ne ʻai ke nau liliu ki he ʻīmisi ʻo Kalaisi, kuo nau maʻu ʻa e ʻatamai ʻo Kalaisi, ʻa ia ko e ʻAtama hono ua, pea ko e laumālie ia. ʻI he taimi ko ia, ko honau ʻatamai kakano moʻoni, ʻa ia naʻa nau tukufakaholo mei he ʻAtama ʻuluaki hili ʻene hinga pea ne fulihi ʻa e tuʻunga ʻo ʻene fakatupu, ʻoku tutuki ia. Ko e ʻatamai fakakakano ʻa ia ʻoku tauʻi ʻa e lao ʻa e ʻOtua, ʻa ia naʻa nau maʻu ʻo ʻikai ko ha fili ʻaʻana ʻi honau fanauʻi mai, ʻoku fetongi ia ʻaki ʻa e ʻatamai ʻo Kalaisi, ʻa ia ʻoku nau maʻu ʻi heʻenau fili ʻaʻana pē, ʻa ia ʻoku talangofua haohaoa ki he lao ʻa e ʻOtua. Ko honau ʻatamai foʻou, mo e ʻatamai ʻo Kalaisi, ʻoku hoko leva ko e ʻatamai pe taha, pea ʻoku nofo fakataha kinaua ʻi he taloni ʻi he ngaahi potu fakahēvani. ʻOku ʻi ai ha potu ʻi loto ʻi he temipale ʻa ia ʻoku tuʻu ai ʻa e taloni ʻo e ʻOtua, pea ko e faʻahinga ʻo e tangata, ʻa kinautolu naʻe fakatupu ʻi he ʻīmisi ʻo e ʻOtua, ʻoku ʻi ai honau potu pau ʻi loto ʻi he temipale, ʻa ia kuo fokotuʻutuʻu maʻá e ʻi ai ʻa e ʻao ʻo e ʻOtua.

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

Tempat itu bukan berada dalam sifat mereka yang lebih rendah, yang dilambangkan oleh kerajaan utara. Tempat itu berada di tempat yang dilambangkan oleh kerajaan selatan, yaitu tempat Allah memilih untuk menaruh nama-Nya, yaitu tabiat-Nya. Tempat itu ada di Yerusalem, tetapi sebagai ibu kota Yehuda, Yerusalem adalah kepala, namun kepala dari ibu kota itu adalah raja. Dan Yerusalem dipilih untuk menjadi ibu kota, tetapi juga dipilih sebagai tempat di mana Allah akan menaruh bait-Nya. Kemudian di dalam bait-Nya Ia menaruh takhta-Nya. Kerajaan selatan melambangkan sifat manusia yang lebih tinggi, tetapi juga mempunyai suatu ruang takhta yang khusus bagi raja. Sister White menyebut tempat itu sebagai “benteng” jiwa. Benteng, menurut definisinya, adalah sebuah kubu.

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

> “Sepenuh hati harus diserahkan kepada Allah, jika tidak, kebenaran Allah tidak akan menghasilkan pengaruh yang menguduskan atas hidup dan tabiat. Namun merupakan kenyataan yang menyedihkan bahwa banyak orang yang mengaku nama Kristus belum pernah menyerahkan hati mereka kepada-Nya dalam kesederhanaan. Mereka belum pernah mengalami penyesalan hati dari suatu penyerahan total kepada tuntutan-tuntutan Kekristenan, dan akibatnya kuasa kebenaran yang mengubahkan itu tidak ada dalam hidup mereka; pengaruh kasih Kristus yang dalam dan melembutkan tidak dinyatakan dalam hidup dan tabiat. Tetapi betapa besar pekerjaan memberi makan kawanan domba Allah yang dapat dilakukan jika para gembala bawahan disalibkan bersama Kristus, dan hidup bagi Allah untuk bekerja sama dengan Gembala Agung kawanan itu! Kristus memanggil manusia untuk bekerja sebagaimana Ia bekerja. Diperlukan suatu kesaksian yang lebih dalam, lebih kuat, dan lebih mendesak mengenai kuasa kebenaran sebagaimana terlihat dalam kesalehan praktis dari mereka yang mengaku mempercayainya. Kasih Juruselamat di dalam jiwa akan menuntun kepada suatu perubahan yang nyata dalam cara para pekerja berjerih lelah bagi jiwa-jiwa mereka yang sedang binasa. Apabila kebenaran menduduki benteng jiwa, Kristus bertakhta di dalam hati, dan agen manusia itu kemudian dapat berkata, ‘Aku telah disalibkan dengan Kristus; namun aku hidup; tetapi bukan lagi aku sendiri yang hidup, melainkan Kristus yang hidup di dalam aku; dan hidup yang kuhidupi sekarang di dalam daging adalah hidup oleh iman kepada Anak Allah, yang telah mengasihi aku dan menyerahkan diri-Nya untuk aku.’” Review and Herald, 9 Oktober 1894.

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

“ဝိညာဉ်၏ ခံတပ်မြို့” ဟူသည် “ခရစ်တော် နန်းတင်တော်မူရာ” နေရာဖြစ်သည်။ ခရစ်တော်၏ နန်းတင်ခြင်းသည် ဇာတိကို လက်ဝါးကပ်တိုင်ပေါ်၌ တင်သတ်သောအခါ ပြည့်စုံစေခြင်းခံရသည်။ ပေါလု၏ သတ်မှတ်ချက်အရ ဇာတိဟူသည် အောက်နိမ့်သဘာဝဖြစ်ပြီး၊ ၎င်းသည် မြောက်နိုင်ငံတော်ပင်ဖြစ်သည်။ ထို့ကြောင့်ပင် မြောက်နိုင်ငံတော်ဆိုင်ရာ ပရောဖက်ပြုချက်သည် 1798 အထိသာ ရောက်ရှိခဲ့သည်။ အောက်နိမ့်သဘာဝကို ဘုရားသဘောတရားနှင့် ပေါင်းစည်း၍ မရနိုင်ချေ။ ဒုတိယအကြိမ် ကြွလာတော်မူခြင်း၌ မျက်စိတစ်ချက်ခတ်အတွင်း ပြောင်းလဲခြင်းခံရရန် လိုအပ်သည်။ “ဦးခေါင်း” ဖြစ်သော ယေရုရှလင်ကိုလည်းကောင်း၊ “ဦးခေါင်း” ဖြစ်သော သန့်ရှင်းရာဌာနကိုလည်းကောင်း ပါဝင်ထားသော တောင်နိုင်ငံတော်သည် 1844 အထိ ရောက်ရှိခဲ့သည်။ အကြောင်းမှာ ၎င်းသည် ဇာတိကို လက်ဝါးကပ်တိုင်ပေါ်၌ တင်သတ်ရန် ရွေးချယ်နိုင်ပြီး၊ ယုံကြည်ခြင်းအားဖြင့် အလွန်သန့်ရှင်းရာဌာန၏ ခံတပ်မြို့ထဲသို့ ဝင်ရောက်ကာ၊ ခရစ်တော်နှင့်အတူ ပလ္လင်တော်ပေါ်၌ ထိုင်နိုင်သော အမြင့်သဘာဝကို ကိုယ်စားပြုသောကြောင့် ဖြစ်သည်။ ထိုပေါင်းစည်းခြင်းနှင့် ထိုနန်းတင်ခြင်း ဖြစ်ပေါ်ရာ နေရာသည် လူ့ဗိမာန်တော်၏ ခံတပ်မြို့အတွင်းပင် ဖြစ်သည်။ အခန်း ၁၁ ၏ အပိုဒ် ၁၀ တွင် ဦးခေါင်းကို ခံတပ်အဖြစ် သတ်မှတ်ဖော်ပြထားသော်လည်း၊ ထိုအမှန်တရားသည် ဟေရှာယ၏ သက်သေခံချက်နှင့်အတူသာ အတည်ပြုနိုင်သည်။ ထိုသက်သေခံချက်ကလည်း ခံတပ်မြို့နှင့်ဆိုင်သော သမ္မာတရားကို ၎င်း၏ ပြင်ပဆိုင်ရာ အသုံးချမှုနှင့် အတွင်းပိုင်းဆိုင်ရာ အသုံးချမှု နှစ်မျိုးစလုံး၌ နားလည်ရမည်ဟု တောင်းဆိုလျက်ရှိသည်။

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

> “Lentšu la Modimo e swanetše go ba dijo tša rena tša semoya. ‘Nna ke senkgwa sa bophelo,’ go boletše Kriste; ‘yo a tlago go nna a ka se ke a swarwa ke tlala le ka mohla; gomme yo a dumelago go nna a ka se ke a nyorwa le ka mohla.’ Lefase le a hwa ka baka la go hloka therešo ye e sekilego, ye e sa tswakwago. Kriste ke therešo. Mantšu a gagwe ke therešo, gomme a na le bohlokwa bjo bo tseneletšego go feta bjo bo bonagalago godimo, le boleng bjo bo fetago ponagalo ya ona ye e se nago boikgantšho. Dikelello tšeo di phedišitšwego ke Moya o Mokgethwa di tla lemoga boleng bja mantšu a. Ge mahlo a rena a tlotšwa ka sehlare sa mahlo se sekgethwa, re tla kgona go lemoga mahumo a bohlokwa a therešo, le ge a ka ba a epetšwe ka tlase ga bokagodimo.”

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

> “Ngamdàm, tongsing, aro ong·chapgipa ong·a. Jensalo iara cholonko dakronga, mande janggi Isolni gisikchi ong·gipa nangrimanio dal·bara. Sal sakantio ngamdàmko ka·tongo ra·chakna nang·a. Indake an·ching Kristoni kattarangko cha·a, je·rangko Ua gisik aro janggi ong·a ine agana. Ngamdàmko ra·chakani pilak ra·chakgiparangko Isolni dedrang, salgio man·rikgiparang ong·ata. Ka·tongo simsaksoanichi rakkigimin ngamdàmara sikgipa, sigimin lekka ong·ja, indiba janggi gnang bil ong·a.”

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

> “Bocokwadi bo boitshepo, jwa bomodimo. Bo tiile e bile bo na le maatla go feta sengwe le sengwe se sele mo go bopeng semelo go tshwana le sa ga Keresete. Mo go jone go na le botlalo jwa boitumelo. Fa bo tlhokomelwa mo pelong, lorato lwa ga Keresete lo bewa kwa godimo ga lorato lwa motho ope fela. Seno ke Bokeresete. Seno ke lorato lwa Modimo mo moyeng. Ka jalo boammaaruri jo bo itshekileng, jo bo sa tlhakanelwang le sepe, bo tsaya kago e kgolo ya botho. Mafoko ano a a dirafadiwa, ‘Ke tla lo naya pelo e ntšha, ke ba ke tsenya moya o moša mo teng ga lona.’ Go na le seriti mo botshelong jwa yo o tshelang e bile a dira ka fa tlase ga tlhotlheletso e e phedisang ya boammaaruri.” Review and Herald, February 14, 1899.

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

Visi sejarah nubuatan dalam Daniel pasal sebelas itu bermula apabila ayat dua, dan presiden yang keenam serta yang terkaya, sejajar dengan kepala, iaitu Rusia dalam ayat sebelas hingga lima belas. Dalam sejarah itu presiden yang keenam akan menjadi yang kelapan, yang berasal daripada yang tujuh itu, dan dia akan memerintah apabila gereja dan negara di Amerika Syarikat bersatu, lalu menyempurnakan percabulan mereka yang tidak suci dalam ayat enam belas, pada undang-undang Ahad yang akan segera datang.

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

Topa ya oyo ekotombolama na ntango wana ekolembisama mpe ekokufa mpo na eleko ya mikolo misato na ndambo, oyo na Danyele zomi ezali mikolo ntuku mibale na moko. Na nsuka ya mikolo ntuku mibale na moko ya kolela ya Danyele, oyo ezali nsuka ya mikolo misato na ndambo ya kufa na balabala mpo na batatoli mibale, oyo bazali baoyo ya na lobwaku ya Ezekiele, oyo bazali mikuwa mikauki ekufi—ezali na nsango ya esakweli oyo ezongisaka bakufi na bomoi. Mosala yango na mokapo ya zomi ya Danyele emonisami na biteni misato.

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

> Na pada siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya ule mto mkuu, uitwao Hidekeli; ndipo nikainua macho yangu, nikaona, na tazama, mtu mmoja alikuwa amevaa kitani, viuno vyake vikiwa vimefungwa kwa dhahabu safi ya Ufas. Mwili wake nao ulikuwa kama zabarajadi, na uso wake kama mwonekano wa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa, na sauti ya maneno yake kama sauti ya umati mkubwa. Nami Danieli peke yangu niliiona njozi hiyo; kwa maana wale watu waliokuwa pamoja nami hawakuiona njozi hiyo; lakini tetemeko kuu liliwaangukia, hata wakakimbia ili kujificha. Basi nikaachwa peke yangu, nikaiona njozi hiyo kubwa, wala nguvu hazikusalia ndani yangu; kwa maana uzuri wangu uligeuka ndani yangu kuwa uharibifu, nami sikubaki na nguvu zozote. Hata hivyo nikaisikia sauti ya maneno yake; na nilipoisikia sauti ya maneno yake, ndipo nikaanguka usingizi mzito kifudifudi, uso wangu ukiielekea nchi. Na tazama, mkono mmoja ukanigusa, nao ukaniinua juu ya magoti yangu na juu ya vitanga vya mikono yangu. Akaniambia, Ee Danieli, mtu upendwaye sana, yafahamu maneno nikuambiayo, usimame wima; kwa maana sasa nimetumwa kwako. Naye alipokwisha kuniambia neno hilo, nikasimama nikitetemeka. Kisha akaniambia, Usiogope, Danieli; kwa maana tangu siku ya kwanza ulipoweka moyo wako ili ufahamu, na kujinyenyekeza mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa ajili ya maneno yako. Lakini mkuu wa ufalme wa Uajemi alinipinga kwa siku ishirini na moja; lakini tazama, Mikaeli, mmoja wa wakuu wa kwanza, akaja kunisaidia; nami nikabaki huko pamoja na wafalme wa Uajemi. Sasa nimekuja kukufahamisha yatakayowapata watu wako katika siku za mwisho; kwa maana njozi hii ni ya siku nyingi zijazo. Danieli 10:4–14.

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

Даниел е на крајот од дваесет и еден ден на тага кога го гледа видението на Христос и ги слуша зборовите Христови. Видението на видливото и изговореното Слово Божјо произведува одвојување на две класи, а Даниел беше мртов на улицата, зашто беше „во длабок сон.“

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

> A re: mmea ke dintho tse; mme ka morao ga moo a ba raya a re, Tsala ya rona Lasaro o robetse; mme ke ya gone, gore ke mo tsogose mo borokong. Jaanong barutwa ba gagwe ba re, Morena, fa a robetse, o tla fola. Mme Jesu o ne a bua ka loso lwa gagwe; mme bone ba akanya fa a ne a bua ka go ikhutsafalela mo borokong. Foo Jesu a ba raya phatlalatsa a re, Lasaro o sule. Johane 11:11–14.

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

Daniele ko Gabriel a thei hmasa ber hmasak ber a, chu ama chu Daniel a thi (a mu) laiha hremhmun ram rorelna inbuaihna lo thleng tawhte a hrilh a, tichuan amah chu thlârmuang, Daniel chu Krista hmelah lo chantîrtu, a hrilhfiahna pe tûra kal tawh tih a hrilh. Chumi hnuah chuan amah chu hmasa ni lo a ni lovin, Krista amaha thli a ni leh ang.

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

> បន្ទាប់​ពី​គាត់​បាន​និយាយ​ពាក្យ​ទាំង​នោះ​មក​កាន់​ខ្ញុំ ខ្ញុំ​ក៏​បង្វែរ​មុខ​ទៅ​ដី ហើយ​ខ្ញុំ​ក៏​ក្លាយ​ជា​មនុស្ស​ស្ងៀម។ ហើយ មើល៍ មាន​ម្នាក់​មួយ​ដូច​ជា​រូប​សណ្ឋាន​នៃ​កូន​មនុស្ស បាន​ប៉ះ​បបូរ​មាត់​ខ្ញុំ។ នោះ​ខ្ញុំ​ក៏​បើក​មាត់​និយាយ ហើយ​ទូល​ទៅ​អ្នក​ដែល​ឈរ​នៅ​មុខ​ខ្ញុំ​ថា ឱ​ម្ចាស់​នៃ​ខ្ញុំ​អើយ ដោយ​សារ​និមិត្ត ខ្ញុំ​ត្រូវ​សេចក្ដី​វេទនា​គ្រប​សង្កត់ ហើយ​ខ្ញុំ​មិន​សល់​កម្លាំង​អ្វី​ឡើយ។ ដ្បិត អ្នក​បម្រើ​របស់​ម្ចាស់​នៃ​ខ្ញុំ​នេះ អាច​និយាយ​ជា​មួយ​ម្ចាស់​នៃ​ខ្ញុំ​នេះ​បាន​យ៉ាង​ដូច​ម្តេច? ព្រោះ​សម្រាប់​ខ្ញុំ​វិញ ភ្លាម​នោះ​គ្មាន​កម្លាំង​សល់​នៅ​ក្នុង​ខ្ញុំ​ទៀត​ទេ ហើយ​ក៏​គ្មាន​ដង្ហើម​សល់​នៅ​ក្នុង​ខ្ញុំ​ដែរ។ ដានីយ៉ែល 10:15–17។

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

Hono yi fana tsã na nkɔmhyɛ a edi kan a Hesekiel wɔ ti aduasa nson mu no ho, efisɛ nkɔmhyɛ abien a wɔka kyerɛ Hesekiel sɛ ɔmfa nkɔma nnompe a awu a ɛwɔ bon mu no mu no, nea edi kan no yɛ nipadua no, nanso saa bere no wonnya home, na wonnya ahoɔden a asraafo dɔm kɛse bi wɔ. Ɛyɛ Hesekiel nkɔmhyɛ a ɛto so abien no mu na nipadua no nya home fi mframa anan no mu na egyina so sɛ asraafo dɔm kɛse; na bere a Daniel nyaa nkã a ɛto so abien no, “ahoɔden biara anka me mu bio, na home biara nka me mu.” Afei wɔsan kaa Daniel no bio ne nyinaa mu ne mprɛnsa so, na Gabriel de, ne mprɛnsa no mu ne ne mprenu so.

> 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.

> Kemudian datanglah lagi seorang yang rupanya seperti manusia dan menjamah aku, lalu ia menguatkan aku, serta berkata, “Hai engkau yang sangat dikasihi, jangan takut; damai sejahtera bagimu; jadilah kuat, ya, jadilah kuat.” Dan ketika ia telah berbicara kepadaku, aku pun dikuatkan, lalu berkata, “Biarlah tuanku berbicara, sebab engkau telah menguatkan aku.” Daniel 10:18, 19.

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

Sentuhan ketiga Daniel ialah nubuat kedua Yehezkiel, yang membuat tubuh-tubuh itu berdiri tegak di atas kakinya sebagai suatu tentara yang sangat besar. Nubuatnya ditujukan kepada suatu umat yang menyadari bahwa mereka telah mati, sebab mereka sedang berkabung, sebagaimana Daniel juga berkabung.

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

> Basi Ia berfirman kepadaku: Bernubuatlah kepada angin, bernubuatlah, hai anak manusia, dan katakanlah kepada angin itu: Beginilah firman Tuhan ALLAH; Datanglah dari keempat penjuru angin, hai nafas, dan berhembuslah ke atas orang-orang yang terbunuh ini, supaya mereka hidup. Lalu aku bernubuat seperti yang diperintahkan-Nya kepadaku, dan nafas itu masuk ke dalam mereka, maka hiduplah mereka dan berdiri tegak di atas kaki mereka, suatu tentara yang sangat besar. Kemudian Ia berfirman kepadaku: Hai anak manusia, tulang-tulang ini adalah seluruh kaum Israel; sesungguhnya mereka berkata: Tulang-tulang kami sudah menjadi kering, dan pengharapan kami sudah lenyap; kami sudah terputus. Yehezkiel 37:9–11.

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

Tuhan memerintahkan Yehezkiel untuk bernubuat, dan Ia memberitahukan kepada mereka bahwa kesaksian kaum Israel adalah bahwa mereka mati, tanpa pengharapan, dan terputus. Mereka sedang meratap, sebagaimana Daniel, karena mereka kecewa oleh kegagalan prediksi 18 Juli 2020, dan dalam keadaan itu, Yehezkiel diperintahkan untuk bernubuat.

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

> 故此，你要向他们发预言，对他们说：主耶和华如此说：看哪，我的民哪，我必开你们的坟墓，使你们从坟墓中出来，领你们进入以色列地。我的民哪，我开你们的坟墓，使你们从坟墓中上来，你们就知道我是耶和华。我必将我的灵放在你们里面，你们就要活了；我必将你们安置在你们自己的地上。那时，你们就知道我耶和华如此说，也如此成就了。这是耶和华说的。以西结书 37:12–14。

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

Tuhan, yang ialah Mikhael, penghulu malaikat, membuka kubur mereka, dan kedua-dua saksi dalam Wahyu sebelas, yang kemudian dibangkitkan dan dikurniai Roh Kudus lalu bangkit berdiri, sama seperti Roh Kudus dikurniakan kepada mereka yang bangkit berdiri apabila mereka dibawa keluar dari kubur mereka dalam nubuat kedua Yehezkiel.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Baðite duŋšoyamgiri abaŋ ape ci simi sal gi Jisu Kristo on·sara janggipa gisik ong·a, aro uamang an·chingni ja·mano chadengaha; aro uamangko nikgiparangni kosako dal·bea kenani ga·akaha. Parape·ani 11:11.

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

Bbɛ́lɛ báiná báyá, bákómi lokóla Moïse ná Élie, mpe Moïse mpe asekwisamaki na mongongo ya anzelu mokonzi.

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

> Tetapi Mikhael, penghulu malaikat itu, ketika bertengkar dengan Iblis dan berselisih tentang tubuh Musa, tidak berani melontarkan tuduhan yang menghujat terhadapnya, melainkan berkata, “Kiranya Tuhan menghardik engkau.” Yudas 1:9.

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

Mikael, Pangeran dan Penghulu Malaikat, ialah Dia yang datang membantu Gabriel dalam Daniel fasal sepuluh, dan suara-Nyalah yang memanggil laki-laki dan perempuan kepada hidup.

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

> Gospotši ka boene o tla fologa legodimong ka mokgoši, ka lentšu la morongwa yo mogolo, le ka phalafala ya Modimo; gomme bahu ba ba lego go Kriste ba tla tsošwa pele. 1 Bathesalonika 4:16.

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

Tomas em̃anuk ko an Daniel repwe kākatak kin an emōj jepelak in Laodicea kōn menin melele in an jilu anjelo, ngōn emōj jepelak in Philadelphia kōn menin melele in an jilu anjelo; im ilo Daniel juon ñoul, an vision eo me ej kōm̧m̧an an jepelak in image eo an Laodicea ngōn image eo an Philadelphia, ej koba ilo history in prophecy eo emaron bōk menin melele ilo chapter juon ñoul im juon. Vision in ej menin melele ikijen Ezekiel āinwōt vision in Islam in an jilu woe. Ilo 2014, Russia emōj jinoe an second proxy war. Ilo 2015, president eo ejjelok wāween in lale im ej keaḷọk ñan emaron wōr an emōj rikoor, ej jinoe an jerbal ko an bwe en walok armij eo an jiljino president.

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

Pada tahun 2020, presiden itu, yang melambangkan tanduk Republik, telah dibunuh oleh binatang ateis yang “woke” dari jurang maut, dan pada tahun yang sama tanduk Protestan Laodikea juga telah dibunuh. Pada tahun 2023, kedua-dua tanduk itu hidup semula, dan kedua-duanya mula beralih kepada yang kelapan, yang berasal daripada yang tujuh. Yang satu beralih kepada gambaran politik binatang itu apabila Gereja dan Negara disatukan di Amerika Syarikat, dan tanduk yang satu lagi beralih daripada gambaran Laodikea kepada gambaran Kristus. Kedua-duanya akan ditinggikan pada undang-undang Ahad yang akan segera datang. Yang satu akan menjadi “Alexander the Great”, raja utama bagi sepuluh raja yang menyerahkan kerajaan ketujuh mereka kepada pelacur Roma, dan yang satu lagi akan ditinggikan sebagai panji-panji.

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

Pono e hlahisang diphetoho tsena ka bobedi ke histori e senolehang pakeng tsa la 11 Loetse, 2001 le molao wa Sontaha. Temana ya leshome le motso o mong ya Daniele kgaolo ya leshome le motso o mong e hlaloswa ka ho toba moelelong wa hore haeba le sa dumele, le ke ke la tiiswa.

We will continue this study in the next article.

Nyalung skren nemba gipe bilag on∙a article-o dakgipa ja∙man tangkange ia skie ra∙aniko jatna dakgen.

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

> “Melao ya Baebele e tshwanetse go nna kaelo ya botshelo jwa letsatsi le letsatsi. Sefapaano sa ga Keresete se tshwanetse go nna thitokgang, se senola dithuto tse re tshwanetseng go di ithuta le go di diragatsa. Keresete o tshwanetse go tsenngwa mo dithutong tsotlhe, gore baithuti ba tle ba nwe kitso ya Modimo mme ba mo emele mo semelong. Bogolo jwa gagwe bo tshwanetse go nna thuto ya rona mo nakong eno le mo bosakhutleng. Lefoko la Modimo, le le builweng ke Keresete mo Dikgolaganong tsa Kgale le tse disha, ke senkgwe se se tswang legodimong; mme bontsi jwa se se bidiwang saense bo tshwana le dijo tsa boitlhamedi jwa batho, dijo tse di tsentsweng sengwe se sele; ga se mana ya boammaaruri.”

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

> “Dalam firman Allah terdapat hikmat yang tidak dapat disangkal, tidak akan habis—hikmat yang berasal, bukan dari yang terbatas, melainkan dari pikiran Yang Mahatidak Terbatas. Tetapi banyak dari apa yang Allah telah nyatakan dalam firman-Nya menjadi gelap bagi manusia, karena permata-permata kebenaran terkubur di bawah timbunan hikmat dan tradisi manusia. Bagi banyak orang harta-harta firman itu tetap tersembunyi, karena tidak dicari dengan ketekunan yang sungguh-sungguh sampai kaidah-kaidah emas itu dipahami. Firman itu harus diselidiki untuk memurnikan dan mempersiapkan mereka yang menerimanya agar menjadi anggota keluarga kerajaan, anak-anak Raja sorgawi.”

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

> अहारिमोइना बाइसोमनो, मखासे बोसोनायनि बाइसोमखौ थानाय जायो, जोंहा मानसिफोरखौ मिस्टिसिज्मआव लांदांनो आरो सथानिफ्राय गोजांथारनो लांदोंमोन। बिथांनि जिउनथाव थाखायनाय नीतिफोर, जोंनि जिउनाव बुहुमै जुजिनानै, जोंनि जोखांथि आरो फोसावनायफोराव जोंनि रक्षाखौ जायो; बिथांनि दैबो सिख्लायनायखौ सफलतायाव लांदांनायनि एकलौ बातहा। जेरै परिखाया हान्नायनि मोनसे-मोनसे आत्माखौ आसे, बैसमाव धर्मत्यागफोर जादों। गुबुन गुबुनसो बिसोर द्रोहायालि, हेंथियाव-सोरग्रा, उफ्रामोन-मोननाय, आरो गावसोनि जोबोर फिसाखै मोननाय जादों, आरो सथानिफ्राय फिन गावथारगोन, बिस्वासखौ जहाज-भांगा जोंखारनायाव लांदांदों। मानोना? बेखायनो होनना बिसोरो “सोरिनि उननि नुथायनिफ्राय निस्रायनाय गासै बोसोनजों” जिउनो थाखायनाय नङा। बिसोरो गहिरायाव खननाय माखासे, आरो गावनि बुनियादखौ जोबोर जोंखारनाय माखासे।

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

> “Tumelo ta ga Morena ka barongwa ba Gagwe ba ba tlhophilweng fa di tlisiwa kwa go bone, ba a ngongorega mme ba akanya gore tsela e dirilwe e le tshesane thata. Mo kgaolong ya borataro ya Johane re bala ka bangwe ba go neng go akanywa gore ke barutwa ba ga Keresete, mme ba neng, fa boammaaruri jo bo tlhamaletseng bo ne bo tlhagisiwa kwa go bone, ba sa bo itumele mme ba se ka ba tlhola ba tsamaya le Ene. Ka mokgwa o o tshwanang, baithuti bano ba ba kwa godimo fela le bone ba tla fapoga Keresete.” Testimonies, volume 6, 132.

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