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

Kitab Daniel - Nomor Seratus Tujuh Puluh Lima

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Kristus yang Dimuliakan: Paralel Kenabian dalam Daniel dan Wahyu

Author

Jeff Pippenger

Published

April 5, 2024

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The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Pono ya Kristo mu buku la Daniele chaputala teni ndi imene ija Yohane anaiona mu Chivumbulutso. Iyo inali pono ya “marah,” yomwe ndi mawu achikazi ofotokoza pono ya “mareh” ya maonekedwe a Kristo. “Mareh” ndi pono ya zaka zikwi ziwiri ndi mazana atatu, ndipo tanthauzo lake lalikulu ndi “maonekedwe.” “Maonekedwe” a Kristo kwa onse awiri, Daniele ndi Yohane, anali pamasomphenya a Kristo waulemerero.

> 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. Daniel 10:4–6.

> Lan pada tanggal kaping patlikur saking wulan kapisan, nalika aku ana ing inggir kali ageng, yaiku Hidékel; tumuli aku ngangkat paningalku, lan nyawang, lah ana sawijining priya ngagem mori linen, kang pinggange kakemben emas alus saka Uphaz: Awake uga kados permata beril, lan rainé kados padhanging bledheg, lan mripate kados damar geni, sarta lengené lan sikilé kados warni tembaga kang kinclong polesan, lan swaraning pangandikané kados swaraning wong akèh. Daniel 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Perkataan “mareh” yang bererti “penampilan” diterjemahkan sebagai “penampilan kilat” dalam petikan tersebut. Perkataan ini digunakan empat kali dalam fasal sepuluh, dan dua kali diterjemahkan sebagai “penglihatan”, serta dua kali sebagai “penampilan.” Perkataan ini digunakan tiga kali lagi dalam bentuk femininnya. Perkataan “marah” ialah bentuk feminin bagi penglihatan “penampilan” itu. Ia ditakrifkan sebagai “cermin”, dan merupakan kata keterangan “kausatif” yang menyebabkan sesuatu berlaku apabila ia dilihat.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Kata keterangan kausatif berasal daripada kata adjektif yang menyebabkan sesuatu berlaku atau menghasilkan suatu kesan. Dalam bahasa dan tatabahasa, istilah ini sering merujuk kepada kata kerja atau binaan yang menyatakan gagasan menyebabkan seseorang atau sesuatu melakukan suatu tindakan atau mengalami suatu keadaan.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Sebagai contoh, dalam ayat “She made him laugh,” kata kerja “made” bersifat kausatif kerana menunjukkan bahawa subjek (she) menyebabkan objek (him) melakukan tindakan tersebut (laughing).

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“Ndzi lunghisile movha wa mina.” (Eka xivulwa lexi, nhlokomhaka “Ndzi” yi endle leswaku munhu un’wana a endla xiendlo xo lunghisa movha.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“Sa tu mali nena orwi n’emesomo w’ovihonge vyaavo va longisise k’ovikwenda vy’otjihoho.” (Omu, omutwe “Sa” wa etitha ovana veesomo va tu longisa okukwata n’omulimo gw’okuesoma ovikwenda vy’otjihoho.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“သူသည် မိမိဆံပင်ကို ဖြတ်စေခဲ့သည်။” (ဤကိစ္စတွင် “သူ” ဟူသော အကြောင်းအရာသည် မိမိ၏ဆံပင်ကို ဖြတ်ပေးရန် အခြားသူတစ်ဦးအား ပြုလုပ်စေခဲ့ခြင်းဖြစ်သည်။)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Kompania e bëri ndërtesën të rinovohej.” (Në këtë fjali, kompania bëri që dikush tjetër ta kryente veprimin e rinovimit të ndërtesës.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“Kita akan menyuruh anak-anak membantu kerja-kerja rumah.” (Di sini, subjek “Kita” merancang untuk menyebabkan anak-anak turut serta dalam tindakan membantu kerja-kerja rumah.) Dalam setiap contoh ini, kata kerja kausatif (had, made, got, get) menunjukkan bahawa subjek menyebabkan orang lain melakukan tindakan yang dinyatakan oleh kata kerja utama (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Wono nkyerɛase “mareh” a ɛkyerɛ ahuade no, sɛ wɔda no adi wɔ mmea kasasin mu sɛ “marah,” na wɔkyerɛase no sɛ “ahwehwɛ yiye,” no ma ɛda adi sɛ Kristo a wɔahyɛ no anuonyam no ho anisoadehu no, wɔsan yɛ no wɔ wɔn a wɔhwɛ anisoadehu no mu. Bere a Daniel huu Kristo “ahwɛso” no sɛ anyinam, nnipadɔm bi guanee wɔ ehu mu, nanso maa Daniel no, ɛde nsakrae soronko bi baa ne mu.

> 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. Daniel 10:7, 8.

> Ndzi, Daniele, hi mina ntsena ndzi voneke xivono lexi; hikuva vavanuna lava a va ri na mina a va xi vonanga xivono lexi; kambe ku th trembling lokukulu ku va wele, lerova va baleka va ya tumbela. Hikokwalaho ndzi sale ndzi ri ndzexe, ndzi vona xivono lexi lexikulu, naswona matimba a ma nga ha sala eka mina; hikuva ku saseka ka mina ku hundzuke ku bola endzeni ka mina, naswona a ndzi nga ha ri na matimba. Daniele 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

လုံးဝအမှန်တရားကို ဟေဗြဲအက္ခရာပေါင်းစဉ်၏ ပထမအက္ခရာ၊ ဆယ့်သုံးမြောက်အက္ခရာနှင့် နောက်ဆုံးအက္ခရာတို့ဖြင့် ဖွဲ့စည်းထားသော ဟေဗြဲစကားလုံး “truth” ဖြင့် ကိုယ်စားပြုထားသည်။ ခရစ်တော်အတွက် ပထမအက္ခရာနှင့် နောက်ဆုံးအက္ခရာသည် အစဉ်အမြဲ တစ်သဘောတည်းဖြစ်ကြပြီး၊ Alpha နှင့် Omega အဖြစ် အဆုံးကို အစနှင့်အတူ အမြဲ ကိုယ်စားပြုတော်မူသည်။ အလယ်အက္ခရာ၊ သို့မဟုတ် ဆယ့်သုံးမြောက်အက္ခရာသည် ပုန်ကန်ခြင်းကို ကိုယ်စားပြုသည်။ ဒန်ယေလက “ငါ ဒန်ယေလ တစ်ယောက်တည်းသာ ထိုရူပါရုံကို မြင်ရသည်” ဟုဆို၏။ သို့သော် ဒန်ယေလနှင့်အတူရှိနေသော လူတို့မှာ ပုန်ကန်ခြင်း၌ နေထိုင်ကြသောကြောင့် “ထိုရူပါရုံကို မမြင်ကြ”။ ထို့ကြောင့် ဒန်ယေလ “တစ်ယောက်တည်းသာ” “ကြီးမားသော ရူပါရုံကို မြင်ရ” သည်။ အစတွင်လည်းကောင်း၊ အဆုံး၌လည်းကောင်း ဒန်ယေလတစ်ယောက်တည်းသာ ထိုရူပါရုံကို မြင်ခဲ့ရပြီး၊ ဒုတိယအကြိမ် ဖော်ပြချက်က ထွက်ပြေးသွားသောသူတို့၏ ပုန်ကန်မှုကို ထင်ရှားစေခဲ့သည်။ ဒန်ယေလသည် နောက်ဆုံးသောကာလ၌ ကိုယ်တော်၏ ပုံသဏ္ဍာန်ကို ကြည့်ရှုခြင်း၏ လုပ်ငန်းစဉ်အားဖြင့် ခရစ်တော်၏ ပုံသဏ္ဍာန်သို့ ပြောင်းလဲခံရသော ဘုရားသခင်၏ လူမျိုးကို ကိုယ်စားပြုနေသည်။ ကျွန်ုပ်တို့သည် “မှန်” ရူပါရုံကို ကြည့်ရှုရမည်။

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> “Tsena re tshwanetse go nna le kitso ya Modimo ka maitemogelo a go tshela. Fa re tswelela go itse Morena, re tla itse gore go tsoga ga Gagwe go baakantswe jaaka moso. Keresete o re biletsa gore re tladiwe ka botlalo jotlhe jwa Modimo. Foo re ka emela ka boammaaruri boitekanelo jwa tumelo ya Bokeresete. ‘Le fa e le mang yo o nwang metsi a Ke tla mo nayang one,’ Mmoloki o bolela jaana, ‘ga a kitla a tlhola a nyorwa; mme metsi a Ke tla mo nayang one a tla nna mo go ene motswedi wa metsi o o elelang go ya botshelong jo bo sa khutleng.’ Keresete o batla gore re nne badirammogo le Ene. Fa re se na boithati, O tla re naya tsotlhe tsa Gagwe gore re di abele ba bangwe. Dikala tse pedi tsa motlhware, tse ka diphaepe tse pedi tsa gouta di tshololang lookwane lwa gouta go tswa mo go tsone, ruri di tla naya dijana tse di itshekisitsweng lesedi le kgomotso le tsholofelo le lorato mo go ba ba tlhokang. Re tshwanetse go naya Modimo tirelo e e fetang ya dinako dingwe fela. Mme re ka dira seno fela ka go ithuta mo go Jesu, re anaanela bopelonomi jwa Gagwe le boikokobetso jwa pelo. A re iphitlheleng mo Modimong. A re nne le tshepo mo go Ene. A re nne mo go Keresete. Foo rotlhe re tla, ‘ka sefatlhego se se sa bipiwang re lebeletse jaaka mo seiponeng kgalalelo ya Morena, re fetolwa go nna setshwano se se tshwanang go tswa kgalalelong go ya kgalalelong,’—go tswa mo semelong sengwe go ya mo semelong sengwe. Modimo ga a lebelele dilo tse di sa kgonege mo go wena kgotsa mo go nna. Ka go Mo leba, re ka fetolwa go nna setshwano sa Gagwe.” Signs of the Times, April 25, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Dalam Daniel pasal sepuluh dan pasal sembilan, Gabriel memberikan tafsiran tentang penglihatan nubuatan yang lahiriah dan batiniah kepada Daniel, dan pernyataan pertama Daniel dalam ayat satu pasal sepuluh ialah bahawa dia telah memahami kedua-dua penglihatan itu, yang digambarkan sebagai “perkara” dan “penglihatan.” Dia menerima pemahaman itu pada akhir dua puluh satu hari ketika dia berada dalam perkabungan. Dua puluh satu hari itu berakhir dengan kedatangan Mikhael, penghulu malaikat. Bilangan dua ratus dua puluh, dan bilangan dua puluh dua, yang merupakan sepersepuluh atau persepuluhan daripada dua ratus dua puluh, ialah suatu lambang bagi gabungan Keilahian dengan kemanusiaan, dan pada hari yang kedua puluh dua Daniel telah diubah menjadi gambaran Kristus.

> I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 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. Daniel 10:3–5.

> Ndzi nga dyanga xinkwa lexi tsakisaka; nyama kumbe vhinyo a swi nghenanga enon’wini wa mina; naswona a ndzi ti tota nikatsongo, ku ko ku hela mavhiki manharhu hinkwawo. Kutani hi siku ra vumune ni makume mambirhi ra n’hweti yo sungula, loko ndzi ri etlhelo ka nambu lowukulu, lowu vuriwaka Hiddekel; ndzi tlakusa mahlo ya mina, ndzi tlhela ndzi languta, kutani, waswivo, munhu un’wana loyi a ambaleke nguvu ya ntsembyana, loyi mavoko ya yena ya le lumbwini a ma bohiwile hi nsuku lowunene wa Uphaz. Daniele 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daniel mewakili umat Allah pada hari-hari terakhir yang telah mengenali melalui Firman nubuat Allah bahwa mereka telah tercerai-berai, dan yang sedang meratapi keadaan mereka yang tercerai-berai serta mencari terang. Keadaan mereka yang tercerai-berai itu digambarkan sebagai sebuah lembah tulang-tulang kering yang mati dalam Yehezkiel pasal tiga puluh tujuh. Tulang-tulang itu mati, dan tercerai-berai, tetapi mereka diidentifikasi sebagai kaum Israel. Kaum Israel pada hari-hari terakhir adalah seratus empat puluh empat ribu. Mereka tercerai-berai, sebagaimana Daniel mengenalinya dari kitab-kitab Yeremia dan Musa. Dalam Yehezkiel, keadaan mati itu menunjukkan bahwa mereka menyadari kondisi mereka.

> 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 37:11.

> Lalu Ia berfirman kepadaku: “Hai anak manusia, tulang-tulang ini adalah seluruh kaum Israel. Lihatlah, mereka berkata: Tulang-tulang kami sudah menjadi kering, dan pengharapan kami sudah lenyap; kami sudah terpisah sepenuhnya.” Yehezkiel 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, is identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Rumah Israel, yaitu tulang-tulang itu, menyatakan bahwa mereka “dipisahkan dari bagian-bagian kami.” Mereka telah menyadari keadaan mereka yang tercerai-berai. Rumah Israel pada akhir zaman menggenapi perumpamaan tentang sepuluh gadis itu sampai pada setiap rinciannya; dan dalam sejarah Millerit, penggenapan dari pengenalan bahwa mereka telah dipisahkan dari bagian-bagian mereka dikenali ketika gadis-gadis yang bijaksana mulai memahami bahwa mereka berada dalam masa penangguhan, dan juga bahwa masa penangguhan itu adalah suatu periode tertentu dalam perumpamaan tersebut. Mereka yang dalam Yehezkiel menyadari keadaan mereka yang tercerai-berai adalah mereka yang, setelah kekecewaan yang pertama, menyadari bahwa mereka berada dalam masa penangguhan itu.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Kedua-duanya, tulang-tulang Yehezkiel dan orang-orang bijaksana dalam perumpamaan tentang sepuluh dara itu, dilambangkan oleh perkabungan Daniel selama dua puluh satu hari. Setelah dua puluh satu hari itu, pada hari yang kedua puluh dua, Mikhael turun, dan Daniel dikaruniai suatu penglihatan tentang Kristus yang dimuliakan, yang mengubah Daniel menjadi serupa dengan gambar Kristus. Demikian juga, dara-dara yang bijaksana dan tulang-tulang yang mati itu harus mengalami perubahan yang dikerjakan oleh penglihatan cermin itu.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Daniel, suyak-suyak kering Ezekiel, dan gadis-gadis bijaksana dalam sejarah Millerit, semuanya sejalan dengan dua saksi yang dibunuh dalam Wahyu pasal sebelas. Musa dan Elia telah dibunuh, tetapi mereka akan dibangkitkan pada akhir tiga setengah hari simbolis. Musa dibangkitkan oleh Mikhael sebagaimana dinyatakan dalam kitab Yudas.

> 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.

> Алайда Михаил, тэргүүн тэнгэрэлч, Мосегийн цогцсын тухай диаволтой маргалдаж байхдаа түүний эсрэг доромжилсон яллал гаргаж зүрхэлсэнгүй, харин: «Эзэн чамайг зэмлэг» гэжээ. Иуда 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Dalam Daniel bab sepuluh, Daniel menerima penglihatan cermin tatkala Mikhael turun sesudah dua puluh satu hari berkabung. Suara Mikhaellah yang membangkitkan orang mati.

> 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.

> Ka Morena ka boeena o tla theoha legodimong ka mokgoši, ka lentšu la moangeloi yo mogolo, le ka phalafala ya Modimo; gomme bahu ba go Kreste ba tla tsošwa pele. 1 Bathesalonika 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Nongwa jup 10 ophorakehaodni mesok salantini ma∙siani ong∙ani fituoni gittamgipa sa∙greoni Philadelphiako ong∙atgipa mikkangchi salantini ma∙sianiona re∙angani ko talata. Ian Para. 11 o donggipa sakgni sakki, Ezekiel 37 o donggipa sigimin ja∙sarang, chong∙motgipa me∙chikrangni gimin agangipa do∙oromni talatani o donggipa gisik man∙gipa bolimrang, aro ia do∙oromko chu∙sokataha Milleriterang baksa melia. Gabriel dal∙begipa looking-glass nikani bidingo pe∙e agananiko on∙aha, aro ua jup 9 o a∙bachenggipa pe∙e aganani kamko matchotani somoio iako dakaha. Pe∙e aganani kamko Gabriel jup 11 o donggipa katchinikani itihasko mesokachi chu∙sokataha; jean beben jup 12 ni skanggipa gittam podona kingkinga re∙angkuenga. Unikode jup 12 ni pod 4 o, Danielna an∙tangni ki∙tapko seal ka∙na aganako man∙aha.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

ꔇꕇꔧ ꔕꕯꕞ ꔊꔕꔧ, “line upon line” ꕚꔧ ꔇꕇꔧ ꕞ ꖗ꓄ ꕉꔤ ꕞ ꔔꔒ ꔳ ꕞ ꔈꔧ ꕚꔧ ꔇꕇꔧ ꔕꕯꕞ ꔪꔻ ꕞ ꖗ꓄ꗋ ꔪꕩꕻ ꔧꔅ ꕞ ꔕꔤꔧ ꔍꕩꕯꔦ (ꔤꔧ ꕞ ꕮꔒ ꔔꕿ ꕚꔧ) ꕉꔤ ꕞ ꔕꔚꔧ ꔪꕩꕻ ꔍꕩꕯꔦ, ꕗꕒꕃꕇꕜꔜ ꔥꕉꕪ ꕞ ꔕꔤꔧ ꔪꕩꕻ ꔍꕩꕯꔦ ꕞ ꔕꔤꔧ ꕆꕮꕜ ꔪꕩꕻ ꕞ ꕚꔦ ꔤꔧ ꕞ ꔬꔻ ꔋꕟ ꔧꔅ ꕞ ꔕꔤꔧ ꕞ ꔤꕱꕍ ꕞ ꔖꔙꔧ. ꔭꕱ ꕉꔤ ꕞ ꔕꔤꔧ ꔍꕩꕯꔦ ꔪꔻ ꕞ ꔍꕩꕯꔦ ꕞ ꔋꔷꕗ ꔧꔅ, ꕞ ꕒꕃꔳ ꔎꔻ ꔆꔦꔒ ꔤꔧ ꔪꔻ ꕞ ꔋꔷꕗ ꔧꔅ ꔍꕩꕯꔦ ꔕꔤꔧ ꕞ ꕒꕃꔳ ꔋꔷꕗ ꔧꔅ. ꔕꕯꕞ ꔊꔕꔧ ꕞ ꔋꔷꕗ ꔧꔅ ꔍꕩꕯꔦ ꔍꕩꕯꔦ ꔧꔅ ꕞ ꕒꕃꔳ ꔪꔻ ꕞ ꖗ꓄ꗋ ꔪꕩꕻ ꔍꕩꕯꔦ, ꕉꔤ ꕞ ꔕꔚꔧ ꕆꕮꕜ ꔧꔅ ꔪꔻ ꕞ ꔕꔤꔧ ꔍꕩꕯꔦ ꕞ ꔬꔻ ꔋꕟ ꔧꔅ ꔖꔙꔧ. ꕞ ꔍꕩꕯꔦ ꔧꔅ ꔍꕩꕯꔦ ꔪꔻ ꕞ ꕉꔤꕧꕮ ꔍꕩꕯꔦ ꔧꔅ ꔕꔵ ꔞꔦ, ꕞ ꔦꔧ ꕉꔤ ꕞ ꔕꕚꔦ ꔕꕚꔦ ꔕꕚꔦ ꔋꔷꕗ ꔧꔅ.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Ṅwene okwumiet Michael, ọhụma Michael ahu nani ya onwe-ya nāhu, nākwadebe ya inata nkọwa zuru ezu nke ọhụma amuma abua ahu, ma nke nime ma nke n’èzí. E debere okwumiet ahu n’iru, ahịrị n’elu ahịrị, n’ụzọ zuru nkọwa nke-uku, mb͕e ejikọtara ya na Ezikiel isi nke iri-na-asaa, Mkpughe isi nke iri-na-otù na Aisaia isi nke isii. Amaokwu nke dị n’isi nke iri-na-otù ebe Gebriel jikọtara ọhụma abụọ ahu bu amaokwu nke iri, n’ihi na n’ebe ahu ka eze ugwu nāga rue n’ebe ewusiri ike ahu, ma ọ gaghị agafe ya. Ebe ewusiri ike ahu bu mba ahu, ma-ọbu isi-obodo ahu, ma-ọbu eze Ijipt n’amaokwu ahu, dika Aisaia siri kọwaa ya n’isi nke asaa.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Kerana kepala Syria ialah Damsyik, dan kepala Damsyik ialah Rezin; dan dalam masa enam puluh lima tahun Efraim akan dihancurkan, sehingga ia tidak lagi menjadi suatu bangsa. Dan kepala Efraim ialah Samaria, dan kepala Samaria ialah anak Remalya. Jika kamu tidak percaya, sesungguhnya kamu tidak akan diteguhkan. Yesaya 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Dalam ayat sepuluh, pasal sebelas kitab Daniel, raja negeri utara maju sampai ke perbatasan Mesir, dan ayat itu menakrifkan hal itu sebagai “kubu pertahanan” Mesir (raja negeri selatan). Ayat sepuluh dapat ditunjukkan sebagai melambangkan tahun 1989, ketika Kesatuan Soviet disapu lenyap oleh kepausan dan bala tenteranya yang bertindak sebagai proksi, iaitu Amerika Syarikat. Itulah yang pertama daripada tiga peperangan proksi, yang akhirnya menjadi Perang Dunia III pada peperangan proksi yang ketiga (Panium). Peperangan proksi yang kedua dilambangkan oleh ayat sebelas dan dua belas, dan kini sedang berlangsung di Ukraine, di mana Rusia mewakili raja negeri selatan, sama seperti Kesatuan Soviet mewakili raja negeri selatan dalam kekalahannya pada tahun 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Ndzi tirhise marito lama nge “nyimpi yo titimela” khale leswaku ndzi kombisa ku hambana exikarhi ka tinyimpi leti tinharhu ta vuyimeri ni tinyimpi ta misava. Entiyisweni, ku na nyimpi ya xiviri leyi yaka emahlweni eUkraine, kutani a hi nyimpi yo titimela hi xiviri, kambe i nyimpi ya vuyimeri exikarhi ka vupapa ni vanakulobye va byona na Rhaxiya. Kambe ku ta va ni nyimpi ya vunharhu ya misava, laha kwalomu ka matiko hinkwawo ma nga ta tekiwa tanihi swikongomelo.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> “Eina na batho ba Modimo ba ka bo ba na le kutlwisiso ya tshenyo e e atamelang ya ditoropo tse di diketekete, tse jaanong di batlang di ineetse mo kobamelong ya medimo ya disetwa!...”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Pelanggaran hampir mencapai hadnya. Kekeliruan memenuhi dunia, dan suatu kengerian besar akan segera menimpa manusia. Kesudahan sudah sangat dekat. Kita yang mengetahui kebenaran seharusnya sedang bersiap sedia bagi apa yang tidak lama lagi akan menimpa dunia sebagai suatu kejutan yang dahsyat.” Review and Herald, 10 September 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

ក្នុង​ខទីដប់មួយ និង​ដប់ពីរ រុស្ស៊ី ជាស្តេចខាងត្បូង នឹងយកឈ្នះកងទ័ពតំណាងរបស់អំណាចសាសនបុព្វបុរស ដែលត្រូវបានតំណាងដោយរបបណាស៊ី ដែលកំពុងដឹកនាំកិច្ចប្រឹងប្រែងសង្គ្រាមរបស់អ៊ុយក្រែន ហើយដែលត្រូវបានគាំទ្រដោយកងទ័ពតំណាងមុនរបស់អំណាចសាសនបុព្វបុរស គឺសហរដ្ឋអាមេរិក។ ក្នុងសង្គ្រាមលោកលើកទីពីរ កងទ័ពតំណាងរបស់អំណាចសាសនបុព្វបុរស ជាស្តេចខាងជើង ប្រឆាំងនឹងរុស្ស៊ីកុម្មុយនិស្ត គឺរបបណាស៊ីរបស់អាល្លឺម៉ង់ ហើយកងទ័ពតំណាងនោះបានបរាជ័យ ដូចដែលវានឹងបរាជ័យម្ដងទៀតនៅអ៊ុយក្រែនក្នុងពេលឆាប់ៗខាងមុខ។

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Ntwa ya boraro ya boemedi e emetswe ditemaneng tsa leshome le metso e meraro ho isa ho tsa leshome le metso e mehlano, mme e ile ya phethahala nalaneng ya mehleng ya boholo-holo ka ntwa ya Panium. Ntwa ya boraro ya boemedi e tla etswa ke United States, e leng lebotho la boemedi la bopapa, mme morena wa leboya o tla hlola ntweng eo kgahlanong le bohlakodi, jwalokaha a ile a etsa ntweng ya pele ya boemedi (cold war). Ntwa ya pele le ya boraro ya boemedi, morena wa leboya—bopapa—o hlola morena wa borwa (Soviet Union), mme ebe o hlola le United Nations. Lebotho la hae la boemedi dintweng tseo tse pedi e ne e le, mme le tla boela le be, United States.

Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of Revelation chapter eleven’s two witnesses being slain in the street.

Trump akan dipilih semula sebagai presiden kelapan, iaitu daripada tujuh presiden yang telah memerintah di Amerika Syarikat sejak perang proksi yang pertama (Perang Dingin) digenapi pada tahun 1989, yang merupakan waktu kesudahan bagi gerakan reformasi malaikat ketiga. Trump melambangkan tanduk Republikan pada binatang bumi itu, dan dia menerima luka yang mematikan di tangan binatang ateisme “woke” pada tahun 2020, sebagai penggenapan dua saksi dalam Wahyu fasal sebelas yang dibunuh di jalan.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America me gyina hɔ ma Protestant abɛnkyerɛnne a ɛyɛ nokware no wɔ abakɔsɛm koro no ara mu, na afe 2020 mu no, Future for America nyaa opira a ewu wom fi “woke” nyame a wɔnnye nni no aboa no nsam. Afe 2023 mu, mfe aduonu mmienu akyi fi 2001 no, Michael sianee bae sɛ ɔrebefi dwumadi a Hesekiel, Yohane, Daniel ne Yesaia gyina hɔ ma no ase, na ɔanyan asraafo dɔm kɛse bi a wɔbɛma so sɛ frankaa wɔ Sunday mmara a ɛrebɛba ntɛm no mu.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

දැය 1856 දී, ෆිලඩෙල්ෆියානු මිලර්වාදී චලනය ලාඕදිකියානු මිලර්වාදී චලනයක් බවට පරිවර්තනය වූ අතර, එහිදීත් එම අවස්ථාවේදීම “සත් වාර” පිළිබඳ වැඩිවූ දැනුම ප්‍රතික්ෂේප කළේය; එවිට 1863 දී තම विद्रोහය සම්පූර්ණයෙන්ම අවසන් තත්ත්වයට පත් කළේය. මිලර්වාදීන් ෆිලඩෙල්ෆියා නම් හයවන සභාවෙන් නියෝජිත තත්ත්වයෙන්, හත්වන සභාවේ අත්දැකීමට පරිවර්තනය වූහ; එම හැරවුම් ලක්ෂ්‍යය 2023 ඉතිහාසයට ගැළපෙයි, එවිට Future for America හි ලාඕදිකියානු චලනය හත්වන සභාවේ අත්දැකීමෙන් නැවත ෆිලඩෙල්ෆියා නම් හයවන සභාවේ අත්දැකීමට පරිවර්තනය වේ. මෙම අනාවැකිමය යෙදුමේදී, සත් දෙනාගෙන් එකෙක වූ අටවන ලෙස, රිපබ්ලිකන් අඟ මෙන්ම සැබෑ ප්‍රොතෙස්තන්ත අඟද අටවනයා බවට පත්වේ.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Kunci untuk mengenali bahawa perang Ukraine ialah perang proksi yang kedua ialah “kubu pertahanan” dalam ayat sepuluh dan ayat tujuh. Dalam ayat tujuh, yang melambangkan kepausan menerima lukanya yang mematikan pada tahun 1798, raja dari selatan telah masuk ke dalam “kubu pertahanan” raja dari utara, dan hal ini digenapi apabila jeneral Napoleon berjalan masuk ke Vatican dan menawan paus. Raja dari selatan telah masuk ke dalam kubu pertahanan itu. Dalam ayat sepuluh, raja dari utara, yang melambangkan kepausan dan tentera proksinya, iaitu Amerika Syarikat, telah menyapu pergi struktur Kesatuan Soviet, tetapi membiarkan “kubu pertahanan” itu tetap berdiri. “Kubu pertahanan” itu ialah kepalanya, ibu kotanya—iaitu Rusia.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Tetapi “kepala,” atau kubu pertahanan, hanya dapat ditegakkan atas dasar dua atau tiga saksi dengan menggunakan Yesaya pasal tujuh, ayat tujuh dan delapan. Yesaya tujuh, ayat delapan dan sembilan, merupakan titik acuan utama bagi rangkaian artikel Hiram Edson tentang “tujuh masa” yang diterbitkan pada tahun 1856. Dua ayat yang menetapkan bahwa Rusia adalah kubu pertahanan yang berjaya dalam perang Ukraina saat ini, juga merupakan dua ayat yang menetapkan titik permulaan bagi kedua “tujuh masa,” terhadap kerajaan utara dan kerajaan selatan Israel. Ayat sepuluh dari pasal sebelas mengidentifikasi penglihatan lahiriah, yang menurut pengajaran Sister White didasarkan pada bangkit dan jatuhnya kerajaan-kerajaan.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “ਸਾਨੂੰ ਦਾਨੀਏਲ ਅਤੇ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕਾਂ ਵਿੱਚ ਸਪਸ਼ਟ ਕੀਤੇ ਗਏ ਰਾਸ਼ਟਰਾਂ ਦੇ ਉਠਾਣ ਅਤੇ ਪਤਨ ਤੋਂ ਇਹ ਸਿੱਖਣਾ ਚਾਹੀਦਾ ਹੈ ਕਿ ਕੇਵਲ ਬਾਹਰੀ ਅਤੇ ਸੰਸਾਰੀ ਮਹਿਮਾ ਕਿੰਨੀ ਨਿਰਰਥਕ ਹੈ। ਬਾਬਲ, ਆਪਣੀ ਸਮੂਹ ਸ਼ਕਤੀ ਅਤੇ ਸ਼ਾਨ-ਸ਼ੌਕਤ ਸਮੇਤ, ਜਿਸ ਵਰਗੀ ਸਾਡੀ ਦੁਨੀਆ ਨੇ ਉਸ ਤੋਂ ਬਾਅਦ ਕਦੇ ਨਹੀਂ ਵੇਖੀ,—ਉਹ ਸ਼ਕਤੀ ਅਤੇ ਸ਼ਾਨ-ਸ਼ੌਕਤ ਜੋ ਉਸ ਸਮੇਂ ਦੇ ਲੋਕਾਂ ਨੂੰ ਇੰਨੀ ਸਥਿਰ ਅਤੇ ਚਿਰਸਥਾਈ ਦਿਸਦੀ ਸੀ,—ਕਿੰਨੀ ਪੂਰੀ ਤਰ੍ਹਾਂ ਲੁਪਤ ਹੋ ਗਈ ਹੈ! ‘ਘਾਹ ਦੇ ਫੁੱਲ’ ਵਾਂਗ, ਉਹ ਨਾਸ ਹੋ ਗਈ ਹੈ। ਯਾਕੂਬ 1:10। ਇਸੇ ਤਰ੍ਹਾਂ ਮਾਦੀ-ਫਾਰਸੀ ਰਾਜ, ਅਤੇ ਯੂਨਾਨ ਅਤੇ ਰੋਮ ਦੇ ਰਾਜ ਭੀ ਨਾਸ ਹੋ ਗਏ। ਅਤੇ ਇਸੇ ਤਰ੍ਹਾਂ ਉਹ ਸਭ ਕੁਝ ਨਾਸ ਹੋ ਜਾਂਦਾ ਹੈ ਜਿਸ ਦੀ ਨੀਂਹ ਪਰਮੇਸ਼ੁਰ ਨਹੀਂ ਹੈ। ਕੇਵਲ ਉਹੀ ਚੀਜ਼ ਟਿਕ ਸਕਦੀ ਹੈ ਜੋ ਉਸ ਦੀ ਮਨਸ਼ਾ ਨਾਲ ਬੱਧੀ ਹੋਈ ਹੋਵੇ ਅਤੇ ਉਸ ਦੇ ਚਰਿੱਤਰ ਨੂੰ ਪ੍ਰਗਟ ਕਰਦੀ ਹੋਵੇ। ਉਸ ਦੇ ਸਿਧਾਂਤ ਹੀ ਇਕੋ ਮਾਤਰ ਅਡੋਲ ਵਸਤੂਆਂ ਹਨ ਜਿਨ੍ਹਾਂ ਨੂੰ ਸਾਡੀ ਦੁਨੀਆ ਜਾਣਦੀ ਹੈ।” Prophets and Kings, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Ntwa tse tharo tsa boemedi di “bonaditswe pepeneneng mo dibukeng tsa Daniele le Tshenolo,” mme selotlelo sa boammaaruri joo ke “kago e e thata” ya temana ya lesome, ya Daniele 11. Mme temana ya lesome gape e bua ka pono ya mo teng, gonne ntlha ya tshimologo ya tsotlhe tse pedi tsa “dinako di supa,” le yone e supiwa mo go Isaia kgaolo 7 ditemana 8 le 9. Tsa kwa ntle le tsa mo teng ga di kake tsa kgaoganngwa, mme dipaka tse pedi tsa dingwaga di le dikete tse pedi, makgolo a matlhano le masome a mabedi gape ke dithupa tse pedi tsa ga Esekiele, tse e reng fa di kopantswe mmogo, di emele go kana ga ba ba dikete di le lekgolo le masome a manè le bonè, e leng kopano ya Bomodimo le botho.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

လုပ္ေဆာင္မႈကို ျဖစ္ေပၚေစေသာ “marah” ႐ူပါ႐ုံႏွင့္ ပတ္သက္ေသာ ဒါနီယေလ၏ အေတြ႕အႀကဳံသည္ မိခေလ ဆင္းသက္လာ၍ အဆုံးကာလရွိ မိမိ၏လူမ်ိဳးကို ထေျမာက္ေစသည့္ ပေရာဖက္ျပဳခ်က္လိုင္းကို ကိုယ္စားျပဳသည္။ ထိုထေျမာက္ျခင္းသည္ ခရစ္ေတာ္က မိမိ၏ အဆုံးကာလရွိလူမ်ိဳး၏ လူ႔သဘာဝႏွင့္ မိမိ၏ ဘုရားသဘာဝကို ေပါင္းစည္းေတာ္မူရန္ ေဆာင္႐ြက္ေတာ္မူသည့္ အဆင့္မ်ားကို ကိုယ္စားျပဳသည္။ ထိုအရာကို ဘုရားဆိုင္ရာစိတ္ႏွင့္ လူသားစိတ္တို႔ကို တစ္စိတ္တည္း ျဖစ္ေစရန္ ေပါင္းစည္းျခင္းအားျဖင့္ ေဆာင္႐ြက္ေတာ္မူသည္။ ထိုသို႔ ေဆာင္႐ြက္ျခင္းကိုလည္း ပလ္လင္ေတာ္ခန္း၌၊ အလြန္သန႔္ရွင္းရာဌာန၌ ျပဳလုပ္ေတာ္မူသည္။ ထိုေနရာသည္ Sister White က စိတ္ဝိညာဥ္၏ “citadel” (ခံတပ္) ဟု သတ္မွတ္ေဖာ္ျပထားေသာ “fortress” ျဖစ္သည္။

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Mgbe n’ụlọeze nke ocheeze ahụ, ndị Chineke nke ụbọchị ikpeazụ na-anata uche Kraịst, e mesịa e mee ka ha soro Kraịst nọdụ n’ebe eluigwe dị. Ebe eluigwe ahụ Kraịst nọ ọdụ bụ ebe ewusiri ike, ma ọ bụ isi nke ụlọ nsọ ahụ. Ụlọ nsọ nke ahụ nwere ọdịdị dị ala, nke bụ anụ ahụ, ma ọ bụ ahụ. Ọ nwekwara ọdịdị dị elu, nke bụ uche. N’amaokwu nke iri nke Daniel isi nke iri na otu, mkpịsị ugodi nke na-akọwapụta ebe ewusiri ike nke ọhụụ nke mpụga, na-akọwapụtakwa ebe ewusiri ike nke ọhụụ nke ime; site n’ime nke a, ọ na-egosipụta akụkọ ihe mere eme ebe mpi nke Republicanism na nke Protestantism na-agbanwe banye n’onyinyo nke anụ ọhịa ahụ (Republicanism), ma ọ bụ onyinyo nke Chineke (ezigbo Protestantism). Mgbe ahụ mpi abụọ ahụ aghọkwa nke asatọ nke sitere n’ime asaa ahụ.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Maka tanduk Protestanisme yang sejati ialah tanduk Filadelfia, yaitu bala tentara Yehezkiel yang perkasa, dan panji Yesaya yang diangkat dalam peperangan melawan patung binatang itu, mula-mula di Amerika Serikat dan kemudian di dunia. Daniel sebelas, ayat sepuluh, mengenal pasti titik dalam sejarah suci ketika penyatuan tongkat-tongkat itu bermula. Perang Ukraine bermula pada tahun 2014, tetapi hanya pada tahun 2022 barulah Rusia mulai menyerang Ukraine. Pada tahun 2023, dua puluh dua tahun selepas 2001, Mikhael memulakan pekerjaan-Nya membangkitkan mereka yang telah mengalami kekecewaan pertama mereka sebagai penggenapan perumpamaan sepuluh dara pada tahun 2020. Mula-mula Dia membangkitkan suatu “suara” yang kini sedang berseru di padang gurun. Pada Julai 2023, suara itu mulai berseru, dan itulah suara yang sama yang telah dibangkitkan pada permulaan gerakan pembaharuan malaikat ketiga pada tahun 1989, kerana Yesus sentiasa menggambarkan pengakhiran dengan permulaan.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of Divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“Suara” yang berseru di padang gurun mulai terdengar dengan menyajikan Wahyu pasal satu, di mana perpaduan antara Keilahian dengan kemanusiaan dilambangkan sebagai Wahyu Yesus Kristus, suatu wahyu yang dibukakan tepat sebelum masa kasihan berakhir. Daniel mengalami wahyu itu dalam pasal sepuluh, dengan penglihatan “kausatif”. Perpaduan antara Keilahian dengan kemanusiaan dalam ayat-ayat pertama kitab Wahyu melambangkan kebenaran yang paling penting, berdasarkan kaidah penyebutan pertama. Perpaduan antara Keilahian dengan kemanusiaan, yang merupakan pemeteraian atas seratus empat puluh empat ribu orang, digenapi oleh Firman Allah. Firman itu diberikan dari Bapa kepada Anak, yang memberikannya kepada malaikat-Nya, yang kemudian menyampaikan pekabaran itu kepada seorang wakil manusia. Dua langkah pertama dilambangkan oleh Keilahian. Kedua langkah itu memiliki ciri khas bahwa langkah kedua dari Keilahian melambangkan Keilahian yang menciptakan segala sesuatu. Dua langkah berikutnya dilambangkan oleh makhluk-makhluk ciptaan Allah. Langkah yang pertama adalah seorang malaikat yang tidak jatuh, dan perwujudan kedua dari ciptaan Allah adalah dia yang telah diberi kuasa untuk menciptakan kembali menurut jenisnya sendiri. Langkah keempat itu, yang melambangkan kemanusiaan, kemudian harus menerima pekabaran itu dan mengirimkannya kepada jemaat-jemaat, supaya jemaat-jemaat itu dapat “membaca dan mendengar” perkara-perkara yang tertulis di dalamnya.

We will continue this study in the next article.

Gwaɗɗere wonde ndee e winndere yeeso ndee.

> 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. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

> 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, dan tentang segala sesuatu yang telah dilihatnya. Berbahagialah ia yang membacakan, dan mereka yang mendengarkan perkataan-perkataan nubuat ini, serta menuruti apa yang tertulis di dalamnya; sebab waktunya sudah dekat. Dari Yohanes kepada ketujuh jemaat yang ada di Asia: kasih karunia dan damai sejahtera bagi kamu, dari Dia yang ada, yang telah ada, dan yang akan datang; dan dari ketujuh Roh yang ada di hadapan takhta-Nya; dan dari Yesus Kristus, Saksi yang setia, yang sulung dari antara orang mati, dan Penguasa raja-raja di bumi. Bagi Dia yang mengasihi kita, dan yang telah membasuh kita dari dosa-dosa kita dengan darah-Nya sendiri, dan yang telah menjadikan kita raja-raja dan imam-imam bagi Allah dan Bapa-Nya; bagi Dialah kemuliaan dan kuasa sampai selama-lamanya. Amin. Lihatlah, Ia datang dengan awan-awan; dan setiap mata akan melihat Dia, juga mereka yang telah menikam-Nya; dan semua kaum di bumi akan meratap karena Dia. Ya, Amin. Aku adalah Alfa dan Omega, yang awal dan yang akhir, firman Tuhan, Dia yang ada, yang telah ada, dan yang akan datang, Yang Mahakuasa. Aku, Yohanes, yang juga adalah saudaramu dan teman sekutumu dalam kesengsaraan, dalam kerajaan, dan dalam ketekunan Yesus Kristus, berada di pulau yang bernama Patmos oleh karena firman Allah dan kesaksian Yesus Kristus. Pada hari Tuhan aku berada dalam Roh, dan aku mendengar di belakangku suatu suara nyaring, seperti bunyi sangkakala, yang berkata: Aku adalah Alfa dan Omega, yang pertama dan yang terakhir; dan: Apa yang engkau lihat, tuliskanlah dalam sebuah kitab, lalu kirimkanlah kepada ketujuh jemaat yang ada di Asia: kepada Efesus, dan kepada Smirna, dan kepada Pergamus, dan kepada Tiatira, dan kepada Sardis, dan kepada Filadelfia, dan kepada Laodikia. Wahyu 1:1–11.

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