Daniel chapter two represents the second angel of Revelation fourteen. As such, it represents the second of three tests, which are represented as a dietary test, followed by a visual test, and finally a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Daniel bab loro nglambangake malaekat kapindho ing Wahyu bab patbelas. Kanthi mangkono, bab iku nglambangake pacoban kapindho saka telung pacoban, kang digambarake minangka pacoban babagan panganan, banjur pacoban pandeleng, lan pungkasane pacoban lakmus. Katelu pacoban mau, kang uga minangka tetenger pameca, ana ing pawartane malaekat kapisan ing Wahyu bab patbelas. Kaya dene malaekat kapisan ing Wahyu bab patbelas, Daniel bab siji uga ngemot saben-saben pacoban saka telung pacoban mau.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Pangujian kapindho, utawa pekabaran malaékat kapindho, diwiwiti ing pungkasaning pangujian kapisan. Bab kapindho ngetutaké bab kapisan. Pungkasaning pangujian kapindho miwiti pangujian kaping telu kanthi sambung-rangkep tanpa pedhot. Mangsa wektu kang diwakili déning pangujian kapindho dipralambangaké déning pitung puluh taun panawané Dhaniel, kang diwiwiti nalika penaklukan Yoyakim lan dipungkasi ing dhawuhé Koresh. Nalika pungkasaning pitung puluh taun iku wus nyedhaki, Dhaniel mangertèni lumantar Sabda kenabiané Allah yèn pungkasané wus arep dumugi.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Ing taun kapisaning Darèyus, putrané Ahasweros, saka turuné wong Média, kang kaangkat dadi ratu nguwasani karajané wong Kasdim; ing taun kapisaning pamaréntahané aku, Dhanièl, mangertèni lumantar kitab-kitab cacahing taun, bab kang tumrapé Yeremia nabi wus ana pangandikané Pangeran, yèn Panjenengané badhé nggenepi pitung puluh taun tumrap karusakané Yérusalèm. Daniel 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Daniel nglambangaké umat Allah ing dina-dina pungkasan sing mangertèni teges simbolis saka pitung puluh taun pambuwangan, lan pangerten iku dumadi sawatara sadurungé pitung puluh taun simbolis mau rampung. Umat Allah wis kanthi trep mangertèni pambuwangan pitung puluh taun iku, nanging sing dilambangaké déning Daniel yaiku pangerten yèn pitung puluh taun mau makili mangsa kenabian wiwit 11 September 2001 nganti tekan hukum Minggu. Kanggo Daniel, taun-taun mau rampung nalika dhawuhé Koresy, kang ing dina-dina pungkasan makili hukum Minggu ing Amérika Sarékat.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Ora suwé sadurungé anané undhang-undhang dina Minggu, umaté Gusti Allah digugah supaya olèh pangertèn profètis kang dilambangaké déning pitung puluh taun simbolis. Taun-taun simbolis mau kawiwitan saka Yoyakim, kang nglambangaké tanggal 11 September 2001, nalika, bebarengan karo rawuhé Islam saka Bilai katelu, malaékat prakosa ing Wahyu bab wolulas tumurun lan martakaké rubuhé Babilon. Rubuhé Babilon nglambangaké pekabarané malaékat kapindho, lan ing tanggal 11 September 2001, mangsa pacoban kapindho kawiwitan tumrap wong-wong kang wis mangan kitab siningid kang ana ing tangané malaékat mau. Mangsa iku, kang dilambangaké déning pitung puluh taun simbolis, terus lumaku nganti tekan anané undhang-undhang dina Minggu.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel has been hidden in darkness. As Daniel studied God’s prophetic Word and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Nalika wekasan saya cedhak, kaya kang dipralambangaké déning Daniel ing taun kapisan pamaréntahané Darius, umaté Gusti Allah padha digugah supaya mangertèni pacoban bab reca kéwan. Sadurungé, wong-wong iku wis mangertèni sawatara bebener kang ana gandhèngané karo pacoban bab reca kéwan, nanging pérangan kang lagi padha dimangertèni ora suwé sadurungé pungkasaning mangsa kenabian malaékat kapindho iku sadurungé siningid ing pepeteng. Nalika Daniel nyinaoni Sabdané Gusti Allah kang asipat kenabian lan banjur mangertèni teges wigatiné pitung puluh taun iku, dhèwèké katuntun ndedonga, padha kaya nalika dhèwèké katuntun ndedonga bareng mangertèni ancaman urip-pati saka Nebuchadnezzar gegayutan karo impèné bab reca. Ing Daniel bab sanga, padha kaya ing Daniel bab loro, nalika Daniel ndedonga, dhèwèké nampa pepadhang kenabian.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Inggih, nalika aku isih ngucap ing pandonga, dumadakan wong lanang Gabriel, kang wus dakdeleng ana ing wahyu ing wiwitan, nalika mabur kanthi rikat, nyandhak aku kira-kira ing wektu saos kurban sonten. Lan dheweke maringi katrangan marang aku, sarta ngandika karo aku, pangandikane, He Daniel, saiki aku metu teka kanggo maringi kowe kaprigelan lan pangerten. Daniel 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
“Kaprigelan lan pangerten” sing diparingake marang Daniel nalika dheweke ndedonga selaras karo pandongané ing bab loro.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
Banjur Dhanièl tindak menyang omahé, lan mratélakaké prakara iku marang Hananya, Misaèl, lan Azarya, para mitrané, supaya padha nyuwun sih-kamirahan saka Gusti Allahing swarga bab prekara kang rahasia iki; supaya Dhanièl lan para kancané aja nganti nemu tiwas bebarengan karo para wong wicaksana liyane ing Babil. Banjur rahasia iku kawedhar marang Dhanièl lumantar wahyu ing wengi. Banjur Dhanièl ngluhuraké Gusti Allahing swarga. Dhanièl 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Sakgaris ngetutaké sakgaris, loro pandongané Daniel iku pandonga kang padha. Kekaroné kaparingaké sajroning sajarah kang kanthi pralambang makili ujian visualé malaékat kapindho, kang kalakon ing antarané 11 September 2001 lan undhang-undhang Minggu kang enggal bakal rawuh. Kanthi ancaman pati Nebukadnésar kang wis ngancam, lan kawruh kenabian ngenani pitung puluh tauné Yérémia uga sumpah pitung kapingé Musa, Daniel ndedonga pandonga Imamat rong puluh enem, nalika nyuwun supaya Allah kersa maringi pratélan marang dhèwèké ngenani rahasia kenabian pungkasan saka ramalan Kitab Suci. Rahasia iku kang diidentifikasi déning Yokanan minangka Wahyu Yesus Kristus.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
Ing bab sanga, Daniel mapan ana ing transisi antarané rong karajan. Babil lagi waé ambruk marang wong Média lan Persia, amarga iku taun kapisané Darius, mula nempataké umaté Allah ing dina-dina pungkasan ing titik transisi kang ditandhani ing gerakané malaékat kapisan lan uga gerakané malaékat katelu.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863 was in relation to the doctrine of the “seven times.”
Gerakan Millerit Filadelfia ngalih menyang Laodikia ing taun 1856, lan gerakan Laodikia saka Future for America ngalih menyang gerakan Filadelfia ing pungkasané telung dina setengah anggoné mati ing dalan kang kasebut ing Wahyu bab sewelas. Pacoban kang ora kasil diliwati déning gerakan Filadelfia para Millerit wiwit taun 1856 nganti 1863 iku magepokan karo piwulang bab “pitung mangsa.”
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Pacoban tumrap gerakan Laodikia Future for America ana gegayutane karo kabutuhan kanggo ngakoni kahanane kang kabuyar, banjur lumebu ing pandonga lan pengalaman Imamat kaping rong puluh enem. Daniel ana ing mangsa transisi antaraning karajan Babil lan karajan Medo-Persia, lan pas sadurunge pungkasaning mangsa pitung puluh taun kang ditandhani déning dhawuhé Koresy. Pitung puluh taun iku dadi konteks tumrap pandongané Daniel, lan pitung puluh taun iku nggambarake “pitung kaping” kagungané Musa. Kaloroné pandongané Daniel padha selaras karo mangsa transisi kang ditandhani déning “pitung kaping” ing gerakané malaékat kapisan, lan uga ing gerakané malaékat katelu.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven,” this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it, too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
“Wewadi” kang kawiyak marang Daniel yaiku wahyu bab recane Nebuchadnezzar. “Wewadi” bab recane Nebuchadnezzar ing dina-dina wekasan yaiku manawa reca iku nglambangake wolung karajan, dudu papat. Ing artikel-artikel sadurunge kang kalebu ing kategori, “Kang Kawolu Iku Kalebu ing Kang Pitu,” bebener iki wis diandharake. Ing sajroning wewadi iku ana wahyu bab titiwanci transisi nalika kang kawolu teka, yaiku kang kalebu ing pitu mau. “Wewadi” bab recane Nebuchadnezzar iku pangukuhan tumrap patangene sungu Protestantisme sejati lan sungu Republikanisme. Patangen loro mau nuduhake manawa saben sungu iku kang kawolu, nanging kalebu ing pitu mau; lan transisi saka kang kanem menyang kang kawolu ing sungu loro mau dumadi sajroning konteks pameca ngenani pacoban kang gegayutan karo “pitung mangsa”-ne Moses. Transisi iku dumadi kaya kang digambarake dening Daniel, ora suwe sadurunge dekrite Cyrus, kang nglambangake dekrit undhang-undhang dina Minggu ing Amerika Serikat. Banjur, ing wektu undhang-undhang dina Minggu iku, sajroning rerangkene kedadeyan kang rikat, tatu kang agawe pati ing kepausan kawarasake nalika kepausan dadi endhas kawolu kang kalebu ing pitu mau, awit kepausan iku uga ngliwati transisi kang asipat pameca, kaya kang digambarake dening recane Nebuchadnezzar ing Daniel bab loro.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Mulané Daniel sowan marang Ariokh, sing wus katetepaké déning ratu supaya numpes para wong wicaksana ing Babil; banjur Daniel marani dheweke lan matur mangkéné: Aja numpes para wong wicaksana ing Babil; antarna aku mlebu ing ngarsané ratu, lan aku bakal medharaké tegesé marang ratu. Banjur Ariokh enggal nggawa Daniel mlebu ing ngarsané ratu, lan matur marang dheweke mangkéné: Kawula sampun manggihaké satunggal tiyang saking para tawanan Yéhuda, ingkang badhé mratélakaken tegesipun dhateng ratu. Sang ratu mangsuli lan ngandika marang Daniel, kang jenengé Beltsazar: Apa kowé bisa mratélakaké marang Aku impen kang wus Dakdeleng, lan tegesé uga? Daniel 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then, unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Sawisé Daniel kaparingan wewadi mau, jenengé loro-loroné disebutaké, kang nuduhaké yèn dhèwèké makili umat prajanjian, kang ing dina-dina wekasan lagi waé ngalih menyang gerakan Filadelfia saka wong satus patang puluh papat èwu. Dhèwèké ngatonaké wataké abdiné Gusti Allah kanthi nyuwun supaya ora ana wong siji-sijia kang dipatèni amarga ora bisa mangertèni “wewadi” mau. Wataké iku dituduhaké minangka kosokbalèné wataké Arioch, abdiné Nebuchadnezzar kang ngupaya olèh pangajèn saka sang raja amarga wis nemokaké Daniel. Daniel banjur nuduhaké prabédan antarané manifestasi kanabian kang sejati lan manifestasi kanabiané para winasis Babilonia, nalika dhèwèké mangsuli pitakoné Nebuchadnezzar kanthi pitakon, lan sabanjuré, béda karo Arioch, ora migunakaké pangertèné bab “wewadi” mau kanggo ngunggulaké awaké dhéwé, nanging malah ngluhuraké Gusti Allah ing swarga.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Dhaniel mangsuli ana ing ngarsané Sang Prabu lan ngandika, “Prakara rahasia kang dipunpitakakén déning Sang Prabu punika boten saged dipunwedharakén dhateng Sang Prabu déning para wong wicaksana, para juru nujum, para ahli sihir, utawi para juru tenung; nanging wonten Allah ing swarga ingkang mbikak prakara-prakara rahasia, lan Panjenenganipun maringi kawruh dhateng Prabu Nebukadnésar bab punapa ingkang badhé kalampahan ing wekdal wekasaning jaman. Punika impen panjenengan, lan wahyu-wahyu ing salebeting pikiran panjenengan nalika wonten ing paturon.” Dhaniel 2:27, 28.
Daniel starts his presentation of the “secret” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Daniel miwiti andharané ngenani “wewadi” kanthi mratélakaké manawa iku sawijining “wewadi” kang nerangaké apa kang bakal kelakon ing dina-dina wekasan. Wewadiné sejarah kang siningid ngenani gludhug pitu iku nedahaké apa kang bakal kelakon ing dina-dina wekasan. Recané Nebuchadnezzar iku salah siji pérangan saka wewadi dina-dina wekasan kang segelé dibukak ora suwé sadurungé mangsa pacoban tumutup. Wewadi iku kawiyak ora suwé sadurungé mangsa pacoban tumutup, ing mangsa transisi nalika sungu loro-loroné kéwan saka bumi dadi kang kawolu kang kalebu ing pitu iku, kaya kang dilambangaké déning Daniel ing taun kapisan pamaréntahané Darius.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Déné kowé, dhuh ratu, sajroning paturonmu pikiranmu munggah ana ing atimu bab apa kang bakal kalakon ing tembé; lan Panjenengané kang miyak prakara-prakara kang kasamun wis nduduhaké marang kowé apa kang bakal kalakon. Nanging déné aku, wewadi iki dudu kawedharaké marang aku awit saka kawicaksanan apa waé kang ana ing aku ngungkuli sakèhé wong urip, nanging supaya tegesé iki bisa kaandharaké marang sang nata, lan supaya kowé sumurup marang pikiraning atimu. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any greater wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Daniel ngukuhaken kayektèn kanthi paseksi kaping kalih bab kasunyatan bilih supenanipun Nebuchadnezzar punika ngengingi dinten-dinten wekasan, nalika piyambakipun ngandika, “Panjenenganipun ingkang miyak wewadi paring pirsa dhumateng Paduka bab punapa ingkang badhé kalampahan,” “ing tembé wingking.” Salajengipun Daniel mratélakaken bilih wewadi punika boten kaparingaken kanggé piyambakipun, utawi awit piyambakipun langkung wicaksana katimbang manungsa sanèsipun sinten kémawon, nanging “wewadi” punika kaparingaken dhumateng Nebuchadnezzar “kanggé kapentinganipun tiyang-tiyang ingkang badhé mratélakaken tegesipun.” “Wewadi” punika kaparingaken kanggé tiyang-tiyang ingkang badhé ngaturaken “teges” supena punika dhumateng ratu rohaninipun Babylon ing dinten-dinten wekasan. Wewadi punika kaparingaken mligi kanggé tiyang satus sekawan dasa sekawan èwu, awit “wewadi” punika kanggé tiyang-tiyang ing dinten-dinten wekasan ingkang martosaken rubuhipun Babylon ingkang pungkasan. Salajengipun Daniel miyak supena bab reca ingkang sampun kasingidaken ing pepeteng, saha ingkang nuwuhaken pacoban ingkang nemtokaken gesang utawi pejah.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Paduka, dhuh ratu, sampun ningali, lan lah ana sawijining reca ageng. Reca ageng punika, kang padhangé pinunjul, ngadeg ana ing ngarsa Paduka; lan wujudipun nggegirisi. Endhasing reca punika saka emas murni, dhadhanipun lan lengen-lengenipun saka salaka, wetengipun lan pupunipun saka tembaga, Sikilipun saka wesi, sampéyanipun sapérangan saka wesi lan sapérangan saka lempung. Paduka sampun nyawang nganti ana sawijining watu katutug metu tanpa tangan, kang nggebug reca punika ing sampéyanipun kang saka wesi lan lempung, lan ngremuk dadi pecahan. Banjur wesi, lempung, tembaga, salaka, lan emas, remuk dadi pecahan bebarengan, lan dadi kaya mrambut ing lanté pangirikan mangsa panas; lan kabur kabawa angin, nganti ora ketemu papan tumrap iku kabèh; lan watu kang nggebug reca punika dadi gunung ageng, lan ngebaki saklumahing bumi. Punika impènipun; lan kawula badhé nyariosaken tegesipun ana ing ngarsa ratu. Daniel 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Impenipun Nebukadnésar ngenali karajan-karajan ing ramalan Kitab Suci wiwit saka jamané nganti tekan dina-dina wekasan, nalika wong satus patang puluh papat èwu, kang dipralambangaké déning Daniel nalika piyambakipun sowan marang Nebukadnésar, lan déning watu kang kapacak tanpa tangan, ngrusak karajan-karajan kadonyan kang dipralambangaké ing reca iku, kang banjur dados gunung kang ngebaki saindenging bumi. Impen iku nyariosaken bab dina-dina pungkasan, ing titik transisi kenabian nalika wong satus patang puluh papat èwu nampi pambabar rahasia kenabian kang pungkasan marang wong-wong mau.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days are to be confronted by the image of the beast test. That test is a visual test and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, they are as those who in Christ’s days rejected the message of John the Baptist.
Minangka panjiné sungu Protestan kang sejati, wong-wong mau banjur nggawa pawarta malaékat katelu marang jagad kang lagi nyedhaki pati. Pawarta iku saya ngrembaka dadi panguwuh kang sora nalika angger-angger dina Minggu ditrapaké ing Amerika Serikat, nalika tandhané kéwan diwajibaké kanthi pameksa. Sadurungé katetepan iku metu, wong-wong ing dina-dina wekasan kang dilambangaké déning Daniel bakal diadhepaké marang pacoban ngenani recané kéwan. Pacoban iku awujud pacoban kanthi pandeleng lan nuntut supaya gerakan-gerakan kang nuwuhaké katetepan angger-angger dina Minggu dideleng déning wong-wong kang dilambangaké déning Daniel. Wong-wong mau dicoba kanggo nyumurupi apa wis padha milih métodologi ilahi kang ndadèkaké padha bisa ndeleng pacoban ngenani reca kang siningid ing pepeteng. Pacobané wong-wong mau nyakup pangasoran dhiri lan pangakon. Pacoban iku nyakup pangakon yèn Daniel kaparingan pangertèn bab impen lan sesanti, awit yèn wong-wong mau ora gelem ngrungokaké swarané Daniel kang nguwuh-uwuh ing ara-ara samun, wong-wong mau padha karo wong-wong ing jamané Kristus kang nampik pawartané Yohanes Pambaptis.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Sister White maringi kawruh marang kita manawa kitab Daniel lan Wahyu iku padha nglengkapi siji lan sijiné, lan tembung “complement” kang dipigunakaké déning panjenengané tegesé nggawa marang kasampurnan. Ing pungkasaning Juli 2023, Singa saka taler Yehuda wiwit mbikak segel-segeling Wahyu Yesus Kristus kaya kang wus Panjenengané janjèkaké bakal katindakaké sadurungé mangsa kasempatan sih-rahmat katutup. Kanthi mengkono, Panjenengané netepaké kayektèn-kayektèn Alkitab kang sadurungé wis dimangertèni kanthi bener, nanging saiki kudu dimangertèni ana ing tatananing dina-dina pungkasan.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Salah satunggaling bebener punika inggih kalih seksi wonten ing Wahyu pasal sewelas. Liyane malih inggih punika sajarah ingkang dados penggenapan sampurna saking “pitu gludhug” ing Wahyu pasal sedasa. Panjenenganipun sampun ngedalaken bebener-bebener saking garis-garis reformasi suci ingkang ngandika bab kuciwa tanggal 18 Juli 2020. Panjenenganipun sampun migunakaken sekawan tenger ingkang wonten ing saben garis reformasi suci, ingkang nggambaraken sajarah pengwasaing pesen kapisan dumugi pangadilan, kanthi cara ingkang dumugi sakpunika dereng nate dipunmangertosi. Daniel pasal kalih ndadosaken kathah saking konsep-konsep punika dumugi kasampurnan, sanadyan bebener-bebener ingkang jero punika kasimpen wonten ing pepeteng tumrap para ingkang nampik nedha metodologi ingkang dipuntegesi minangka Alpha lan Omega.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
Minangka panutuping panaliten iki babagan Daniel pasal loro, kita badhé ngringkes lan nyambungaké sawetara bebener lan pratandha dalan sing disampurnakaké déning Daniel pasal loro. Kanthi mangkono, kita nedahaké yèn rahasia sing kaparingaké marang Daniel ana ing wahyu wengi iku makili bebener-bebener mau.
We will set forth the summary and conclusion in the next article.
Kita badhé nyarèkakên ringkesan lan dudutanipun wonten ing artikel salajengipun.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Gusti kagungan sarana-sarana kang wus katetepake kanggo nemoni manungsa ana ing kaluputan lan kasasarane. Para utusane diutus kanggo nggawa paseksen kang cetha lan blaka supaya nggugah wong-wong mau saka kahanan ngantuke rohani lan mbukak tembung-tembung panguripan kang aji, yaiku Kitab Suci, marang pangertené. Wong-wong iki ora mung dadi juru-khotbah waé, nanging para pelayan, para nggawa pepadhang, para pengawal kang setya, kang bakal weruh bebaya kang ngancam lan ngélingaké umat. Wong-wong mau kudu mèmper Kristus ing semangaté kang temen, ing kawicaksanané kang kebak tetimbangan, ing upayané pribadi—cekaké, ing sakèhé palayanané. Wong-wong mau kudu nduwèni sesambungan kang urip karo Gusti Allah, lan kudu dadi mangkono raketé anggoné wanuh karo pamedhar wangsit sarta piwulang-piwulang praktis saka Prajanjian Lawas lan Prajanjian Anyar, satemah bisa ngedohaké saka pethining bandha pangandikané Gusti Allah prakara-prakara kang anyar lan kang lawas.” Testimonies, volume 5, 251.