The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.
Lambang Nebukadnésar ing pasal papat iku nggumunaké. “Pitu mangsa”-né nglambangaké mangsa-mangsa nalika paganisme (kang saben dina), lan kepausan (panerak sing ndadèkaké sepi) ngidak-idak pasucèn lan umaté.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Banjur aku krungu ana satunggaling suci lagi ngandika, lan suci liyane ngandika marang suci tartamtu kang lagi ngandika iku, “Nganti pira suwéné sesanti bab kurban saben dina, lan panerak kang ndadèkaké karusakan, saéngga papan suci lan wadyabala padha dipasrahaké supaya katindhes ing sangisoring sikil?” Daniel 8:13.
The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.
Pangidak-idakan marang “papan suci lan wadya-bala,” kaya kang kasebut ing ayat telulas, nggambarake “pitung mangsa” kang dadi pungkasan saka loro bebenduning Allah; lan “pitung mangsa” kagungané Nebukadnésar nggambarake “pitung mangsa” kang dadi wiwitan saka bebenduning Allah, nanging kanthi cara kenabian kalorone dilambangake minangka garis kang padha.
And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.
Lan Ingsun bakal ngentangaké tali ukuré Samaria ing sadhuwuré Yérusalèm, lan bandhul timbalé brayat Akhab; lan Ingsun bakal ngusap Yérusalèm kaya wong ngusap sawijining piring, diusap resik, banjur dibalikké ngungkuli. 2 Para Raja 21:13.
Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.
Daniel pasal wolu, lan ayat telulas, ngrembug bab garis kapindho saka bebendunipun Allah, kaya dene kaangkat tumrap karajan kidul Yehuda, wiwit taun 677 SM. “Pitung mangsa” Nebukadnezar nglambangake garis bebendunipun Allah kang kapisan, kaya dene kaangkat tumrap karajan lor Israel, wiwit taun 723 SM. “Pitung mangsa” Nebukadnezar nglambangake sèwu rong atus suwidak taun nalika paganisme ngidak-idak pasamuwan suci lan wadya, banjur diterusake déning sèwu rong atus suwidak taun nalika kepausan ngidak-idak pasamuwan suci lan wadya.
Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.
Kapapaleman sajatiné mung paganisme sing katutupi déning panganggep minangka Kristen. “Paganisme sing kabaptis,” upamané mangkono. Ora ana apa-apa ing Katolik sing makili Kristus utawa agama Kristen. Donya wis sinau bab kasunyatan iku ing sajarah Jaman Peteng, nanging wiwit taun 1798, donya wis lali. Kepausan nduwèni ati sing padha karo paganisme. Agama lan ritus-ritus agama-agama iku padha sapadha. Paukuman “pitung mangsa” marang Nebukadnésar iku dumadi ing panjenengané diparingi ati kéwan galak. Ati kéwan sing diparingaké marang panjenengané iku yaiku ati sing makili agama paganisme, apa iku paganisme sing cetha tanpa samaran utawa paganisme sing kaselubung awujud Katolik. Sister White negesaké yèn naga ing Wahyu rolas iku Iblis, nanging ing pangertèn kapindho naga iku Roma pagan.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Mangkono, dene naga iku, utamané, nggambarake Iblis, nanging ing pangertèn kapindho, iku minangka pralambang Roma kapir.” The Great Controversy, 439.
The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.
Kéwan kang diwakili déning Nebukadnésar sajroning “pitung mangsa,” iku yaiku kéwané naga sajroning sèwu rong atus suwidak dina, banjur kéwané Katulik sajroning sèwu rong atus suwidak dina manèh. Ing pungkasaning dina-dina iku, Nebukadnésar dadi pralambang tumrap Amerika Sarékat, kang ing wekasané iku nabi palsu. Miturut nubuatan, Nebukadnésar makili naga, kéwan, lan nabi palsu, yaiku telung kakuwasan kang dadi sawijining Babil kasukman, lan kang nuntun jagad menyang Armagedon. Nebukadnésar makili Babil sacara harfiah, lan kanthi mangkono piyambakipun dipigunakaké minangka pralambang tumrap kateluning kakuwasan kang mbentuk Babil kasukman ing dina-dina pungkasan.
In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.
Supados saged ngertos pralambang ingkang nembe dipunidentifikasi punika, wigatos sanget rumiyin netepaken papanipun Nebukadnésar ing taun 1798, nalika karajanipun dipunpulihekaken malih ing pungkasaning “pitung wekdal.” Kita badhé netepaken tenger margi punika wonten ing Daniel pasal sekawan, sadèrèngipun kita miwiti nindakaken lumampah lumantar pasal punika kanthi cara ingkang langkung sistematis.
At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.
Ing “wektu pungkasan” ing taun 1798, kitab Daniel kabukak segelé, lan kitab mau banjur netepi ancasé kanggo ngetokaké pepadhang kang saya tambah, sing bakal nguji, nyucekaké, lan nuwuhaké rong golongan wong kang padha nyembah. Kabukaké segelé kitab Daniel nandhakaké wiwitaning proses pangujian telung tataran kang dhedhasar marang kayektèn-kayektèn sing kapacak ing wektu iku.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Panjenengané banjur ngandika, “Lungaa, Daniel, awit tembung-tembung iki wis katutup lan kasegel nganti tekan wekasaning jaman. Akeh wong bakal kasucèkaké, lan diputihaké, lan diuji; nanging para durjana bakal tumindak durjana; lan ora ana siji waé saka para durjana kang bakal mangerti; nanging para wicaksana bakal mangerti.” Daniel 12:9, 10.
The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.
Tujuan kenabian saka kabukane kitab sing dumadi saka kitab Daniel lan kitab Wahyu, yaiku kanggo nyobi generasi kang urip sajrone sajarah nalika kitab iku kabukak. Ing Daniel rolas, ana telung wangsit wektu kang diandharaké. Sing kapisan yaiku sèwu rong atus sewidak taun nalika kakuwatané umat suci bakal dipencaraké.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
Nanging sira, hé Dhaniel, rapeten pangandika iku lan segelaa kitab iki nganti tumeka ing wekasaning jaman: wong akèh bakal mrana-mréné, lan kawruh bakal saya akèh. Banjur aku, Dhaniel, mirsa, lah ana wong loro liyané ngadeg, sijiné ana ing sisih kéné pinggiring kali, lan sijiné ana ing sisih kana pinggiring kali. Lan ana siji kang matur marang wong kang ngagem mori alus, kang ana ing sadhuwuring banyuning kali iku: Suwéné pira manèh nganti tekan wekasané kaélokan-kaélokan iki? Lan aku krungu wong kang ngagem mori alus, kang ana ing sadhuwuring banyuning kali iku, nalika ngacungaké tangané tengen lan tangané kiwa marang langit, sarta supaos demi Panjenengané kang gesang langgeng, manawa iku bakal lumaku sajroning satunggal mangsa, rong mangsa, lan satengah mangsa; lan manawa wus rampung anggoné nyebar-nyebaraké kakuwatané umat suci, samubarang iki kabèh bakal katuntasan. Dhaniel 12:4–7.
The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.
Rong mangsa pameca liyané ing bab rolas iku ana sèwu rong atus sangang puluh dina lan sèwu telung atus telung puluh lima dina.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.
Lan aku krungu, nanging aku ora mangerti; banjur aku matur, Dhuh Pangéranku, punapa wekasané prakara-prakara punika? Panjenengané banjur ngandika, Lungaa lakumu, Daniel, amarga tembung-tembung punika isih katutup lan kasegel nganti tekan mangsa wekasan. Akeh wong bakal kasucekaké, lan diputihaké, lan diuji; nanging wong ala bakal nglakoni piala; lan ora ana siji waé saka wong ala sing bakal mangerti; nanging wong-wong wicaksana bakal mangerti. Lan wiwit wektu kurban saben dina bakal dipunilangi, lan pakèwuh nistha kang njalari karusakan dipasang, bakal ana sèwu rong atus sangang puluh dina. Rahayu wong kang ngentèni lan tumeka ing sèwu telung atus telung puluh lima dina. Daniel 12:8–12.
In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”
Ing ayat-ayat punika, “wektu wekasan” kaping pindho dipunsebat lan dipuntegesi minangka titi nalika tembung-tembungipun Daniel badhé kabikak saking panyegelan. Tembung-tembung ingkang dados pokok prakawis kabikak saking panyegelan ing “wektu wekasan” punika inggih menika tigang mangsa pitedah: sèwu kalih atus sawidak (sawijining wekdal, wekdal-wekdal, lan satengah), sèwu kalih atus sangang puluh, lan sèwu tigang atus tigang dasa gangsal. Kalih saking tigang mangsa punika dipuntegesi minangka “dinten.” Kalih saking tigang punika rampung ing taun 1798, lan ingkang kaping tiga rampung pas ing pungkasaning taun 1843. Titi punika inggih wonten pas ing pungkasaning taun 1843, awit ayat punika ngandika, “rahayu wong kang nganti ngentosi, lan tumeka ing …”
The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.
Tembung “cometh” tegesé “nyentuh.” Mulané rahayu wong kang ngentosi, lan uga nyentuh dina kapisan taun 1844. Wektu tundhané pasemon bab sepuluh prawan mau diwiwiti nalika kuciwa kapisan ing sajarah Millerite, lan kuciwané iku dumadi ing dina pungkasan banget taun 1843, lan dina pungkasan banget taun 1843 iku nyentuh dina kapisan banget taun 1844. Rahayu saka ngentosi iku diwiwiti nalika wektu tundha mau diwiwiti ing kuciwa kapisan.
There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.
Isih ana akèh prakara liyane ing ayat-ayat iki sing prelu dirembug, nanging pokok sing lagi kita gatekake ing kéné yaiku peran kenabian Daniel. Tujuan saka kitab Daniel, kang diwakili déning Daniel ing pérangan iki, yaiku ngasilaké sawijining proses pangujian telung tataran nalika kitab iku dibukak segelé. Daniel didhawuhi lumaku ing dalané nganti tekan wektu wekasan, yaiku nalika kitab iku bakal dibukak segelé. Pungkasaning pasal iki negesake apa kang bakal kelakon nalika wektu wekasan wis tekan.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Nanging sira lumakua ing dalanira nganti tekan wekasané: awit sira bakal ngaso, lan bakal ngadeg ana ing pandumanira ing wekasaning dina-dina. Daniel 12:13.
The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.
Kitab Daniel bakal jejeg ana ing pandumané nalika pungkasaning dina-dina profetiké Daniel.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Nalika Gusti Allah maringi wong sawiji pakaryan mirunggan kanggo ditindakake, wong iku kudu jumeneng ana ing panduman lan panggonane, kaya dene Daniel, siyap mangsuli timbalane Gusti Allah, siyap netepi karsane Panjenengane.” Manuscript Releases, volume 6, 108.
At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”
Ing wekdaling wekasan ing taun 1798, Daniel jumeneng ing pandumipun, ingkang kacariyosaken wonten ing ayat kaping tigalas minangka “ing wekasaning dinten-dinten.” Pungkasaning pambuwangan Nebukadnezar salami “pitu wekdal” nandhesaken taun 1798, awit punika rampung “ing wekasaning dinten-dinten.”
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
Lan ing pungkasaning dina-dina iku, aku, Nebukadnésar, ngangkat mripatku marang swarga, lan pangertenku bali marang aku, lan aku mberkahi Kang Mahaluhur, lan aku memuji sarta ngurmati Panjenengané kang gesang ing salawas-lawasé, kang pamaréntahané iku pamaréntahan langgeng, lan kratoné tumurun saka turun-temurun; lan sakehé para pendhudhuk bumi kaanggep tanpa guna; lan Panjenengané tumindak miturut kersa-Né ana ing wadya bala swarga lan ana ing antarané para pendhudhuk bumi; lan ora ana siji waé kang bisa ngalang-alangi asta-Né, utawa matur marang Panjenengané: “Punapa ingkang Paduka tindakaké?” Ing wektu kang padha, akal budiku bali marang aku; lan tumrap kamulyaning kratonku, kaluhuran lan padhang kawibawanku bali marang aku; lan para penasehatku sarta para pembesarku padha ngupaya aku; lan aku katetepaké ana ing kratonku, lan kaluhuran kamajengan kang linuwih katambahaké marang aku. Saiki aku, Nebukadnésar, memuji lan ngluhuraké sarta ngurmati Sang Prabu Swarga, kang sakehé pakaryan-Né iku kayektèn, lan sakehé margi-Né iku pangadilan; lan wong-wong kang lumaku ing gumunggung Panjenengané saged ngasoraké. Daniel 4:34–37.
The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”
Ungkapan “pungkasaning dina-dina” makili wektu pungkasan ing taun 1798. Nalika semana Nebukadnésar wis katetepaké ana ing kratoné, sing dudu manèh sajarah kéwan-kéwan paganisme lan papalisme. Ing titik iku, Nebukadnésar makili sawijining wong sing sampurna wis mratobat, lan kanthi mangkono makili kéwan bumi ing wangsit Kitab Suci sing wiwit mrentah ing taun 1798, lan wiwitané minangka cempen, sanajan wis katakdiraké manawa pungkasane bakal muni kaya naga. Panjenengané makili kéwan bumi sing bakal mrentah sajroning pitung puluh taun simbolis minangka panggenapané Yesaya rong puluh telu, kaya déné kratoné sing nyata mrentah pitung puluh taun nyata. Simbolisme iki “rapet tanpa bolongan.”
Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.
Nebukadnezar nggambarake sawijining sesambungan kenabian ing antarané telung kakuwasan sing diwakili ing Wahyu pasal rolas lan telulas. Ing kono kakuwasan-kakuwasan mau diidentifikasi minangka naga, kéwan galak saka sagara, lan kéwan galak saka bumi. Ing Wahyu nembelas, kakuwasan-kakuwasan mau diidentifikasi minangka telung kakuwasan sing nuntun donya marang Armagedon. “Pitung mangsa” Nebukadnezar nyawijèkaké kabèh telung kéwan galak mau, amarga Babel harfiah nggambarake Babel rohani, lan garis kenabian sing padha kang ana ing kitab Daniel diterusaké ing kitab Wahyu, amarga loro kitab mau ndadèkaké siji lan sijiné sampurna.
Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.
Nebukadnésar makili 1798 minangka sesambungan profètis antarané naga, kéwan galak, lan nabi palsu. Taun 1798 iku minangka “wektu pungkasan” tumrap piwulangé malaékat kapisan lan sajarahé golongan Millerit. William Miller katuntun kanggo netepaké sakabèhé susunan profètisé adhedhasar pangertené ngenani naga paganisme lan kéwan galak Katulik, nanging dhèwèké ora ndeleng Amérika Sarékat minangka kéwan galak saka bumi lan nabi palsu. Dhèwèké bisa ndeleng sajarah sadurungé “wektu pungkasan” ing taun 1798, nanging mangsa ngarep isih tetep dadi mangsa ngarep. Ing “wektu pungkasan” taun 1989, katelu kakuwatan mau banjur bakal kawruhan.
The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.
Kabukane pangenalan kenabian ngenani naga lan kéwan galak ing taun 1798 dipralambangaké déning Kali Ulai ing pasal pitu, wolu, lan sanga. Kabukane pangenalan kenabian ngenani naga, kéwan galak, lan nabi palsu ing taun 1989 dipralambangaké déning Kali Hiddekel ing pasal sepuluh, sewelas, lan rolas. Nebukadnésar nggambaraké gerakané malaékat kapisan sing rawuh ing taun 1798, lan dhèwèké dadi pralambang tumrap Belsyazar sing nggambaraké gerakané malaékat katelu sing rawuh ing taun 1989. Awit saka iku, impen kapindhoné Nebukadnésar, ing pasal papat, nggambaraké piwulangé malaékat kapisan.
Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.
“Pitung mangsa” Nebukadnésar rampung ing “wektu wekasan” taun 1798, bareng rawuhipun pesen pepènget babagan paukuman sing bakal tumeka. Ing “pungkasaning dina-dina,” dhèwèké dadi wong sing sampun mratobat, mula makili sungu Républikan saka kéwan bumi nalika isih kados cempé. Ing wektu sing padha, dhèwèké uga makili sungu Protestan Filadelfia saka kéwan bumi.
As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.
Minangka ratu pisanan Babil, dhèwèké nggambaraké Belshazzar, ratu pungkasan Babil. Pengadilané dilambangaké déning pengadilané Nimrod, lan sabanjuré dadi pralambang tumrap pengadilané Belshazzar. Pengadilané makili pambukaning pengadilan panyelidikan ing tanggal 22 Oktober 1844.
Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.
Sang Prabu Nebukadnésar, marang sakehing bangsa, golongan bangsa, lan basa, kang manggon ing saindenging bumi; muga katentreman saya katambahan marang sira kabeh. Aku nganggep becik kanggo nyaritakake pratandha-pratandha lan kaelokan-kaelokan kang wis katindakaké déning Gusti Allah Ingkang Mahaluhur marang aku. Saagung-agunge pratandha-pratandha Panjenengané! lan sa-kuwat-kuwate kaelokan-kaelokan Panjenengané! Kratoné iku kraton kang langgeng, lan panguwasa-Nya tumurun saka turun-temurun. Aku, Nebukadnésar, lagi tentrem ana ing omahku, lan ngrembaka ana ing kratonku: aku weruh sawijining pangimpen kang ndadèkaké aku wedi, lan pikiran-pikiran ana ing paturonku sarta wahyu-wahyu ana ing sirahku ngganggu aku. Daniel 4:1–5.
The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”
Impen maujud Nebukadnésar dadi wedi, lan pralambang ing impen iku nglambangaké Injil langgengé malaékat kapisan, kang dhawuh marang manungsa supaya “wedi marang Allah.”
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Lan aku weruh malaékat liyané mabur ana ing satengahing langit, nggawa Injil langgeng kanggo diwartakaké marang wong-wong kang manggon ana ing bumi, lan marang saben bangsa, lan taler, lan basa, lan umat, pangandikané kanthi swara sora: Wediya marang Gusti Allah, lan mènèhana kamulyan marang Panjenengané; awit wus tekan wektuné pangadilané; lan sembaha Panjenengané kang nitahaké langit, lan bumi, lan segara, lan sumber-sumber banyu. Wahyu 14:6, 7.
The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.
Injil langgeng iku sawijining pekabaran telung tataran; tataran kapisan, kaya kang kaesokake déning malaekat kang kapisan, yaiku wedi marang Allah; tataran kapindho yaiku maringi kamulyan marang Panjenengane; lan tataran katelu kaesokake déning wektu pangadilan Panjenengane. “Kamulyan” nggambarake watak, lan “munggaha” kang kapindho ing carita pambrontakan Nimrod iku panggonan ing ngendi wataké kutha lan menara iku dipriksa. Iku sawijining pangadilan panyelidikan. Gabungan greja lan nagara iku gambaré kéwan, lan tataran kapindhoné Nimrod ana ing ngetokaké gambaré kéwan, nanging tataran kapindhoné Injil langgeng ngasilaké pangluhurane wataké Allah, dudu wataké Nimrod.
Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.
Wedié Nebukadnésar minangka pralambanging pacoban kang kapisan, padha kaya pilihané Daniel supaya ora mangan panganané Babil, amarga Daniel wedi marang Gusti Allah. Malaékat kang kapisan rawuh ing sajarah ing taun 1798, lan sawisé iku diparingi kakuwatan ing tanggal 11 Agustus 1840. Impèné Nebukadnésar netepaké rawuhé pesen kang kapisan ing wektu wekasan, yaiku ing taun 1798.
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.
Aku wus nyumurupi sawijiné impen kang gawe aku wedi, lan panggagas-panggagas ing paturonku sarta wahyu-wahyu ing pikiranku ngganggu aku. Mulané aku dhawuh supaya kabèh wong wicaksana ing Babil digawa mlebu ana ing ngarsaku, supaya padha mratelakaké marang aku tegesing impen iku. Banjur para ahli sihir, para juru lintang, wong Kasdim, lan para juru tenung padha mlebu; lan aku nyritakaké impen iku ana ing ngarepé wong-wong mau, nanging padha ora bisa mratelakaké marang aku tegesé. Nanging ing pungkasané Daniel mlebu ana ing ngarsaku, kang jenengé Belteshazzar, manut jeneng allahku, lan ing dhèwèké ana roh para allah suci; lan ana ing ngarepé aku nyritakaké impen iku, pangandikaku, Hé Belteshazzar, panggedhéné para ahli sihir, awit aku ngerti yèn roh para allah suci ana ing kowé, lan ora ana prekara rahasia kang nyusahaké kowé, critakakna marang aku wahyu-wahyu saka impenku kang wus dakdeleng, lan tegesé. Daniel 4:5–9.
The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.
Rawuhipun pawartos ingkang kapisan ing wekdal pungkasan taun 1798, inggih punika ingkang kaambaraken lumantar ajrihipun Nebukadnezar, nandhani titik wekdal nalika kitab Daniel kedah kabikak ségelipun.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Nanging sira, hé Dhanièl, tutupen tembung-tembung iku, lan segelen kitab iku, nganti tekan wekasaning jaman: akèh wong bakal mlayu mrana-mréné, lan kawruh bakal saya tambah. … Lan Panjenengané ngandika, Lungaa lakumu, Dhanièl: awit tembung-tembung iku wis katutup lan kasegel nganti tekan wekasaning jaman. Akèh wong bakal kasucekaké, lan dadi putih, lan diuji; nanging para duraka bakal tumindak duraka: lan ora ana siji waé saka para duraka kang bakal mangertèni; nanging wong-wong wicaksana bakal mangertèni. Daniel 12:4, 9, 10.
When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.
Nalika kitab Daniel kabukak segelé ing “wektu wekasan”, manungsa katimbalan supaya teka lan nyelidiki tambahing kawruh, lan panyelukan iku ing tembe banjur ngasilaké rong golongan para panyembah. Siji golongan ora bisa mangertèni, lan golongan liyané bisa mangertèni. Wong-wong wicaksana Babil, kang digambaraké minangka “para tukang sihir, para ahli nujum, wong Kasdim, lan para juru tenung” ora bisa mangertèni, nanging Daniel mangertèni. “Wong-wong wicaksana” Babil ora bisa mangertèni, mula padha nggambaraké wong duraka. Daniel nggambaraké wong wicaksana.
We will continue Daniel chapter four in the next article.
Kita badhé nglajengaken Daniel bab sekawan wonten ing artikel candhakipun.
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
“Wong-wong kang ora setya marang pakaryaning Allah iku kekurangan ing bab prinsip; pamecahe atiné dudu saka watak kang bakal nuntun wong-wong mau milih kang bener ing sakehing kahanan. Para abdining Allah kudu ngrasa ing saben wekdal manawa dheweke ana ing sangisoring pandelenging Majikané. Panjenengané kang mirsani pésta najisipun Belsyazar iku rawuh ing sakehing lembaga kita, ing kamar itung-itunganipun sudagar, ing papan pakaryan pribadi; lan tangan kang tanpa getih iku temtu saestu lagi nyathet kalalèné panjenengan, kaya nalika tangan iku nyathet paukuman kang nggegirisi tumrap ratu pameleh kang nyenyamah iku. Paukumaning Belsyazar katulis nganggo tembung-tembung geni, ‘Kowé wus katimbang ana ing timbangan, lan katitik kurang’; lan manawa panjenengan gagal netepi kewajiban-kewajiban kang diparingaké Allah marang panjenengan, paukuman panjenengan bakal padha uga.” Messages to Young People, 229.