The “seal” of God that can be seen, is impressed at the Sunday law decree.

“Meterai” Allah kang bisa katon, kapacak cetha nalika dekret hukum Minggu diumumaké.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

“Ora ana siji waé saka antarané kita sing bakal nampa segelé Allah, manawa watak kita isih ana cacad utawa rereged sanajan mung sethithik. Iku dipasrahaké marang kita kanggo mbeneraké kekurangan-kekurangan ing watak kita, kanggo nucèkaké pedalemaning nyawa saka saben najis. Banjur udan pungkasan bakal tumiba marang kita kaya déné udan wiwitan tumiba marang para murid ing Dina Pentakosta....”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

“Para sadulur, apa kang sira tindakake ana ing pakaryan agung panggawé siyaga iki? Wong-wong kang nyawiji karo jagad padha nampa cetakan kadonyan lan lagi nyawisake awake kanggo tandha kéwan mau. Nanging wong-wong kang ora ngendel marang awaké dhéwé, kang ngasorake awaké ana ing ngarsané Gusti Allah lan nyucekake nyawané lumantar manut marang kayekten, iki padha nampa cetakan kaswargan lan lagi nyawisake awake kanggo segelé Gusti Allah ana ing bathuké. Nalika dhawuh iku metu lan cap iku kacethakaké, wataké bakal tetep resik lan tanpa cacad kanggo salawas-lawasé.” Testimonies, jilid 5, 214, 216.

Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.

Dhaniel nampa meterai kang bisa katon, nalika dheweke dicemplungaké menyang guwané singa, mula bab iki makili dhawuh undhang-undhang Minggu.

Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.

Banjur wong-wong mau padha nglumpuk sowan marang raja, lan matur marang raja, “Sumurupa, dhuh raja, manawa angger-anggeré wong Media lan Persia iku mangkéné: yèn ora ana pranatan utawa katetepan kang wus katetepaké déning raja kena diowahi.” Banjur raja dhawuh, lan Daniel digawa sarta dibuwang menyang guwaning singa. Raja banjur ngandika marang Daniel, “Gusti Allahmu kang kokabdi kanthi satuhu lan tanpa kendhat, Panjenengané bakal ngluwari kowé.” Banjur ana watu digawa lan disèlèhaké ing cangkemé guwa mau; lan raja ngèdhèkaké nganggo caping segelé dhéwé lan caping segelé para panggedhéné, supaya tujuwan prakara Daniel mau aja nganti owah. Daniel 6:15–17.

The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.

Crita iku ora rampung ana ing kono, nanging pancen rampung ana ing papan wiwitane. Garis ing Daniel pasal nem nggambarake konfederasi kang utamane dipandhegani déning satus rong puluh pangeran lan loro présidhèn sing luwih cilik, nanging uga nyakup para penaséhat, para panglima, lan para gubernur. Aliansi limang pérangan iku kawangun kanggo ngapusi Sang Prabu supaya nganiaya Daniel. Crita iku dipungkasi kanthi paukuman tumrap wong-wong mau, awit wong-wong mau nggambarake sawijining paukuman mligi kang kelakon nalika hukum Minggu; sawijining paukuman kang ora katujokake marang wong-wong sing makili Daniel utawa Sang Prabu, nanging marang wong-wong sing wis ngapusi Sang Prabu.

And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

Lan Sang Prabu paring dhawuh, banjur wong-wong sing wus padha nuduh Dhaniel iku digawa, lan padha diuncalake menyang guwa singa, iya wong-wong mau, anak-anake, lan para garwane; lan para singa nguwasani wong-wong mau, sarta ngremuk kabèh balung-balunge nganti ajur, sadurunge tekan dhasaring guwa. Daniel 6:24.

In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.

Ing skenario kenabian, tansah gréja sing nasaraké nagara, lan pasal nem lagi ngidentifikasi nasaraké kang ditindakaké marang sang raja. Sawisé Ahab nyeksèni pawujudan agung saka pangwasané Allah ing Gunung Karmèl, Élia nuntun dhèwèké lumantar udan bali marang Izébèl. Ahab ora nduwèni alesan kanggo ngira yèn Izébèl ora bakal kagum marang paseksèn kang kuwasa bab pangwasané Allah, nanging Ahab wis kasasar marga saka gethingé Izébèl marang Élia kang wis ngrembaka jero banget. Crita bab Élia ing pasamuwané karo Ahab lan Izébèl diulang manèh ana ing crita Yohanes Pembaptis (kang iku Élia), lan Hèrodès lan Hèrodias.

When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.

Nalika ing dina lairé, Hérodès kang mendem janji marang Salomé, (putriné Hérodias), saparo karajané, dhèwèké ora nyana yèn Hérodias bakal nuntut sirahe Yokanan. Para ratu, manawa Akhab, Hérodès, utawa Darius, padha kapusan déning wong wadon najis lumantar tarian para nabi palsuné Izébel, utawa tarian putriné Hérodias, utawa konfèderasi kaping lima ing critané Dhanièl. Pilatus uga kapusan déning kaimaman kang rusak, kang makili “gréja” Yahudi, lan gréja nglambangaké sawijining wong wadon.

The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.

Pangapusan iku minangka sawijining ciri saka skenario kenabian, lan Islam saka Bilai kaping telu iku goroh kang dipigunakaké kanggo ngapusi Perserikatan Bangsa-Bangsa ing dina-dina wekasan lumantar rasa wedi. Loro-loroné, yaiku “pangapusan” lan “goroh” kang ngasilaké pangapusan mau, wis diidentifikasi ana ing Sabda kenabiané Allah. Peranan Islam, lan kapapahan kang dadi sirah kaping wolu saka pitu sirah, wis kawiwitan diidentifikasi minangka pérangan saka pekabaran kang kabukak segelé ing dina-dina wekasan, yaiku Wahyu Yesus Kristus. Mulané, mbabar pangapusané Darius ing Daniel pasal enem iku minangka pérangan saka pekabaran kang mbentuk pekabaran Panguwuh Tengah Wengi. Pangapusan iku unsur kang marasaké kanthi sampurna tatu pati mau, mangkono nguripaké manèh kapapahan minangka karajan kaping wolu lan kang pungkasan. Ing pangapusané Darius, loro présidhèn murtad lan satus rong puluh pangeran iku para wakil saka konfederasi pangapusan kang dipertentangaké karo Daniel.

One hundred and twenty is a symbol of God’s disciples at Pentecost.

Satus rong puluh iku minangka pralambang para muridé Gusti Allah ing Pentakosta.

And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.

Lan ing dina-dina iku Pétrus jumeneng ana ing satengahing para sakabat, sarta ngandika, (cacahing wong kang katulis asmane bebarengan iku kurang luwih satus rong puluh.) Para Rasul 1:15.

Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.

Pentakosta nglambangaké undhang-undhang Minggu nalika meterai dipasrahaké, lan satus rong puluh pangéran sing ngapusi Darius iku minangka pralambang imam-imam palsu ing wektu undhang-undhang Minggu. Ana rong golongan saka wong-wong sing ngapusi raja, kang dituduhaké déning loro présidhèn murtad lan satus rong puluh pangéran murtad. Loro présidhèn iku digolongaké bebarengan karo Daniel, sing iku nabi. Loro golongan sing ngapusi Darius iku makili sak golongan nabi-nabi palsu lan sak golongan imam-imam sing wis rusak.

Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.

Bilah tumrap para pangon kang ngrusak lan nyebar-nyebar wedhus-wedhus pangonan-Ku! mangkono pangandikane Pangeran. Mulane mangkene pangandikane Pangeran, Gusti Allahing Israel, tumrap para pangon kang ngengon umatingSun; kowe wis nyebar-nyebar pepanthan-Ku, lan ngusir wong-wong mau lunga, sarta ora nggatèkaké wong-wong mau; lah, Aku bakal ngukum kowe marga saka alaing panggawemu, mangkono pangandikane Pangeran. Lan Aku bakal nglumpukaké turahaning pepanthan-Ku saka sakehing nagara, ing ngendi wong-wong mau wus Dakusir, lan bakal Dakbalèkaké menyang kandhang-kandhangé; lan wong-wong mau bakal subur sarta saya tambah akèh. Lan Aku bakal ngedegaké pangon-pangon ana ing sadhuwuré wong-wong mau, kang bakal ngengon wong-wong mau; lan wong-wong mau ora bakal wedi menèh, utawa kaget, lan ora bakal kekurangan siji waé, mangkono pangandikane Pangeran. Lah, bakal tekan wektuné, mangkono pangandikane Pangeran, manawa Aku bakal ngetokaké kanggo Dawud satunggaling Pang kang mursid, lan satunggaling Raja bakal jumeneng lan makmur, sarta bakal nindakaké paukuman lan kaadilan ana ing bumi. Ing dina-dinané Yehuda bakal kapitulungan, lan Israel bakal manggon kanthi tentrem; lan iki asma kang bakal sinebut marang Panjenengané, PANGERAN KAADILAN KITA. Mulane, lah, bakal tekan wektuné, mangkono pangandikane Pangeran, manawa wong-wong mau ora bakal matur menèh, Pangeran iku gesang, kang wis ngentasaké bani Israel saka tanah Mesir; nanging, Pangeran iku gesang, kang wis ngentasaké lan nuntun turuné brayat Israel metu saka tanah lor, lan saka sakehing nagara ing ngendi wong-wong mau wus Dakusir; lan wong-wong mau bakal manggon ana ing tanahé dhéwé. Atiku ana ing jeroné remuk marga saka para nabi; sakehing balungku gumeter; aku kaya wong mendem, lan kaya wong kang dikalahaké déning anggur, marga saka Pangeran, lan marga saka pangandikané kasucèné. Amarga tanah iku kebak wong laku jina; amarga marga saka sumpah, tanah iku nggrundel; papan-papan kang endah ana ing ara-ara samun dadi asat, lan lakuné ala, sarta kakuwatané ora bener. Amarga nabi lan imam, loro-loroné padha najis; temenan, ana ing padaleman-Ku Aku nemu pialané, mangkono pangandikane Pangeran. Mulane dalané bakal dadi tumrap wong-wong mau kaya dalan kang lunyu ana ing pepeteng: wong-wong mau bakal kasurung maju, lan tiba ana ing kono; amarga Aku bakal nekakaké piala tumrap wong-wong mau, yaiku taun pamirsané wong-wong mau, mangkono pangandikane Pangeran. Yeremia 23:1–12.

Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.

“Taun pambesukan”ipun Yeremia punika pangadilan tumrap para pangrancang pitenah ingkang ngapusi Darius. Pangadilan tumrap para nabi palsu lan para imam punika dados sawijining pokok ing Sabda kenabian. Lan kados dene sawijining kaimaman ingkang rusak nuntun metu lan ngapusi para panguwasa Romawi nglawan Kristus, mangka pitenah ing Daniel enem punika ngrembag kasunyatan kenabian punika piyambak.

The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.

Garis-garis kenabian ing pasal lima kitab Daniel ngetokake paukuman eksekutif sing katindakaké marang sungu Republik lan bangsa Amerika Serikat ing wektu hukum Minggu. Paukuman iku kaleksanan déning Islam saka Bilai katelu, sing wis nyusup mlebu ing karajan liwat témbok kidul sing ora kajaga. Garis hukum Minggu ing pasal telu kitab Daniel nandhakaké umat Allah diangkat dadi panji tumrap saindenging jagad ing wektu iku uga. Pasal nem lagi mratelakaké paukuman sing katindakaké marang para nabi palsu ing sajarah sing padha mau.

At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.

Ing mangsaning undhang-undhang Minggu ing Amerika Sarékat, sungu Protestan sing murtad iku kawangun saka rong golongan: siji sing njunjung Minggu minangka dina pangibadah, lan sijiné manèh sing kanthi muspra ngakoni njunjung Sabat minangka dina pangibadah. Padha tandhingané ana ing sajroning sungu Républikan, yaiku partéy Demokrat lan Républikan. Saben siji saka loro sungu murtad iku wis dilambangaké déning wong Saduki lan wong Farisi ing jamané Kristus. Loro présidhèn murtad lan satus rong puluh imam ing panyasatané Darius uga nggambaraké loro golongan saka sungu Protestanisme sing murtad. Sanadyan sajatiné wong-wong mau iku tokoh-tokoh pulitik ing mangsa nalika carita mau dumadi, konteks pituduh nubuatané netepaké yèn kuwasa agama sing murtad iku sing nasaraké nagara.

The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.

Crita kasebut, kaya dene dipratélakaké ing Gunung Karmèl, mratandhani rong golongan nabi palsu, yaiku nabi-nabi Baal lan nabi-nabi wit pangremaan (Asytarot). Bareng, kalorone iku nglambangaké sesambungan greja lan nagara, awit Baal iku déwa lanang lan Asytarot iku déwi wadon. Élia ing wekasané ngukum pati nabi-nabi palsu ing Gunung Karmèl, padha kaya golongan pakempalan ing Daniel pasal enem kang kacemplungaké menyang guwa singa.

And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

Lan Élia ngandika marang wong-wong mau, “Cekelen para nabi Baal; aja nganti ana siji waé saka antarané kang uwal.” Banjur wong-wong mau nyekel wong-wong iku; sarta Élia nuntun wong-wong mau mudhun menyang kali Kishon, lan matèni wong-wong mau ana ing kono. 1 Raja-raja 18:40.

In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).

Ing cariyos Gunung Karmel sing padha, kang kaewakili déning Yohanes Pambaptis, kakuwatan sing ngapusi iku yaiku putriné. Kaloro cariyos mau padha nandhani manawa para pangapus iku padha nari, manawa ngubengi saosané ana ing Gunung Karmel, utawa ana ing pésta ulang taun Hérodès sing kebak mendem, ing kono Salomé nindakaké tarian pangapusané. Bareng loro garis mau bebarengan, iku nuduhaké gabungan gréja lan nagara sing kawangun kanthi pepak nalika hukum Minggu, lan manawa gréja-gréja murtad ing Amérika Sarékat iku para putri Hérodias, yaiku Izébèl, kang loro-loroné makili Katulik. Ulang taun Hérodès nandhani pungkasané karajan kaping nem saka kéwan bumi, nanging ing wektu sing padha uga nandhani dina lairé karajan kaping pitu saka wangsit Kitab Suci (Perserikatan Bangsa-Bangsa).

In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.

Ing sajroning janji marang Salome piyambak, Herod sarujuk maringi saparo karajané marang Salome, kanthi mangkono netepaké yèn karajan kapitu iku nglambangaké gabungan saparo gréja lan saparo nagara. Karajan iku wiwit nalika sirahé Yohanes dipasrahaké marang Herodias. Awit saka iku, karajan kapitu iku digambaraké ing Wahyu pasal pitulas minangka kang terus lumaku nanging mung sawatara mangsa cekak. Ing wektu hukum Minggu iku uni telu-rangkep dileksanakaké, amarga ana ing kono sepuluh raja sarujuk maringaké karajané kang ora suwé umuré marang kéwan iku sajroning sak “jam.” Sak “jam” iku yaiku “jam” krisis hukum Minggu, kang diwiwiti ing Amérikah Sarékat lan dipungkasi nalika Mikhaèl jumeneng.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

Lan sungu sepuluh kang kokdeleng iku sepuluh ratu, kang durung nampani karajan; nanging bakal nampani pangwasa minangka para ratu sajrone sajam bebarengan karo kewan iku. Wong-wong iku padha sapikiran, lan bakal masrahake pangwasa lan kakuwatane marang kewan iku. Wong-wong iku bakal perang nglawan Sang Cempé, lan Sang Cempé bakal ngalahake wong-wong mau; amarga Panjenengane iku Gustining para gusti lan Ratuning para ratu; lan wong-wong kang nunggil karo Panjenengane iku wong-wong kang katimbalan, lan kapilih, lan setya. Wahyu 17:12–14.

The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.

Para sepuluh raja, kang dipralambangaké déning Hérodès, padha sarujuk nalika dina miyosé karajan kapitu kanggo masrahaké satengahing karajané marang kéwan mau sajrone krisis angger-angger dina Minggu, kang dipralambangaké minangka “sawijining jam.” Ing “jam” mau, tulisan tangan kaserat ana ing témboké Belsyazar. Ing “jam” mau, Sadrakh, Mesakh, lan Abédnego dicemplungaké menyang pawon geni lan banjur kaangkat munggah ana ing méga, kaya déné loro seksi ing Wahyu pasal sewelas. Uni telu-rangkep iku kasawijèkaké lumantar panyasatan kang ditindakaké déning kéwan bumi, kang ndhatengaké geni tumurun saka swarga ana ing ngarepé manungsa.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

Lan aku nyumurupi ana kéwan liyané munggah saka bumi; lan dhèwèké duwé sungu loro kaya cempé, lan gunemé kaya naga. Lan dhèwèké nindakaké sakèhé kakuwasané kéwan kang kapisan ana ing ngarsané, sarta njalari bumi lan wong-wong kang manggon ana ing kono padha nyembah marang kéwan kang kapisan, kang tatu patiné wis waras. Lan dhèwèké nindakaké pratandha-pratandha gedhé, nganti bisa ndadèkaké geni mudhun saka langit menyang bumi ana ing paningalé manungsa, lan nasaraké wong-wong kang manggon ana ing bumi lumantar mujijat-mujijat kang diwènèhaké kakuwasan marang dhèwèké kanggo ditindakaké ana ing ngarsané kéwan mau; karo ngandika marang wong-wong kang manggon ana ing bumi, supaya padha damel reca kanggo kéwan kang naté katatu déning pedhang, nanging tetep urip. Wahyu 13:11–14.

The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.

Jagad iki kasasar, ora pati déning mujijat-mujijaté, nanging déning “sarana saka mujijat-mujijat mau” kang diparingi kuwasa marang dheweke kanggo nindakaké. Ungkapan “sarana saka mujijat-mujijat mau” iku minangka frasa tambahan, nanging frasa iku maringi penekanan kang trep tumrap mujijat-mujijat mau, lan prakara iki kudu digatèkaké kanthi tliti. Cara pesen palsu (geni saka swarga) iku ngapusi jagad iku wigati kanggo dimangertèni, awit kita saiki dumunung ing sajarah kang pas nalika para pedununging bumi iki lagi dihipnotis lumantar sawijining “dalan agung informasi” kang dikuwasani lan dimanipulasi déning para sudagar globalis ing bumi. Bab iku bakal kita tinggal dhisik nganti artikel-artikel sabanjuré, nanging saiki kita mung nyathet yèn pangapusan para présidhèn lan para pangeran kang ditindakaké marang Darius iku sawijining pokok profetik kang mligi, kang ngemot sawatara unsur kang sesambungan lan perlu dimangertèni.

The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.

Manunggaling telu mau dipunrangkep lumantar panyasataning jogèd sensual Salome ing ngarsaning para panguwasa nalika pésta ambal warsanipun Herodes. Panyasatan ingkang dipunpaksakaken dhateng Pilatus, ingkang kadadosanipun kaping kalih ing sipatipun, yaiku tuduhan bilih Kristus nyebabaken lan nyengkuyung pambrontakan nglawan kakuwasan nagari, lan ugi bilih Panjenenganipun nindakaken pitenah nglawan kakuwasan agami. Ing sajarah punika tiga mungsuh nglumpuk dados satunggal. Kakuwasan Romawi (nagari), Barabas, Kristus palsu (nabi palsu), lan gréja Yahudi ingkang murtad (kéwan). Gréja ingkang murtad punika nasaraken panguwasa Romawi (nagari), kanthi goroh kaping kalih, yaiku pambrontakan lan pitenah.

When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.

Nalika pungkasané Darius kasadharakaké marang pameca para pangapusié, dhèwèké kapeksa mbuwang Daniel menyang guwa singa. Daniel nglanggar angger-angger nagara amarga katresnané marang angger-anggeré Gusti Allah. Goroh kang diajokaké marang Darius kasil ditindakaké kanthi ngluhuraké gumunggungé Darius, saéngga nyegah dhèwèké supaya ora ngenali pamecané para pangapusié. Goroh lan pameca ing carita bab Daniel lan guwa singa iku nandhakaké yen mituhu marang Gusti Allah dianggep minangka pitenah lan pambrontakan, kang dadi pameca kaping pindho sing padha kaya ing salib, lan tenger dalan salib iku salaras karo tenger dalan angger-angger Minggu.

The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.

Paukuman tumrap kakuwatan agami sing nipu iku dadi sawijining prakara ing ramalan Kitab Suci, kaya dene kasunyatan manawa kakuwatan agami iku ngapusi kakuwatan nagara.

“The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.

Wong-wong mau weruh yèn dhèwèké wis katipu. Wong siji padha nyalahaké sijiné merga wis nuntun dhèwèké marang karusakan; nanging kabèh padha manunggal anggoné numpuk paukumané sing paling pait marang para pelayan. Para pangon sing ora setya wis medharaké pangandikan kang nyenengaké; dhèwèké wis nuntun para pamirengé supaya mbatalaké angger-anggeré Allah lan nganiaya wong-wong sing arep netepi angger-angger iku kanthi suci. Saiki, sajroning kasengsarané sing tanpa pangarep-arep, para guru iki ngakoni ana ing ngarepé jagad kabèh pakaryané penipuan. Wong akèh kebak nepsu. “Kita wis sirna!” mangkono panguwuhé, “lan kowé iku sing dadi sebab karusakan kita;” banjur padha mbalik nglawan para pangon palsu. Wong-wong sing biyèn paling nggumun marang dhèwèké, iku uga sing bakal ngucapaké ipat-ipat sing paling nggegirisi marang dhèwèké. Tangan-tangan sing biyèn makuthani dhèwèké nganggo laurel, saiki bakal diangkat kanggo numpes dhèwèké. Pedhang-pedhang sing kuduné kanggo nyembelèh umaté Allah, saiki dienggo ngrusak para mungsuhé. Ing endi-endi ana pasulayan lan tumpahing getih.” The Great Controversy, 655.

The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.

Para pamimpin agama banjur dibaleni paukuman sawisé mangsa sih-rahmat katutup, amarga para kawulane ngerti yèn wong-wong mau wis katipu déning goroh kang disebar déning para pamimpin agama. Para présidhèn lan para pangéran, bebarengan karo kulawargané, kabèh nandhang paukuman balesan kang padha marga saka goroh kang padha disebaraké. Nalika Élia nyembelèh para nabi palsu ing Gunung Karmèl, paukuman balesan kang padha iku digambaraké ana ing “lindhu gedhé” ing Wahyu pasal sewelas, nalika “pitung èwu” dijungkirké.

And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

Lan ing jam iku uga ana lindhu gedhé, lan saprasepuluh pérangan kutha rubuh, lan ing lindhu iku wong pitung èwu padha tiwas; dene wong-wong liyané padha kacuwan banget, sarta padha ngluhuraké Gusti Allahing swarga. Wahyu 11:13.

In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.

Nalika kaleksananing lindhu gedhé saka Révolusi Prancis, pitung éwu wong sing dipatèni mau nglambangaké karatoning Prancis. Ing “jam” lindhu gedhé iku, yaiku angger-angger dina Minggu, pitung éwu wong sing dipatèni mau nglambangaké wong-wong Advent Hari Ketujuh sing sujud marang Roma, awit mung wong-wong sing mangertèni tanggung jawab tumrap Sabat dina kapitu sing nampa tandha kéwan iku nalika angger-angger dina Minggu teka.

“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

“Pangowahan dina Sabat iku pratandha utawa cap wewenangé gréja Roma. Wong-wong sing, kanthi mangertèni tuntutaning pepakon kaping papat, milih nglestarekaké Sabat palsu minangka gantiné Sabat kang satemené, kanthi mangkono padha ngaturaké pakurmatan marang kakuwasan kang mung déning kakuwasan iku waé prakara mau dipréntahaké. Caping kéwan iku Sabat kapapalèn, kang wis ditampa déning donya minangka gantiné dina kang wus katetepaké déning Allah.

“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

“Nanging wektu kanggo nampa tengering kéwan galak, kaya kang wis ditemtokaké ing wangsit, durung tekan. Wektu panggawé pangujian durung tekan. Ana wong-wong Kristen sejati ana ing saben pasamuwan, ora kajaba pasamuwan Katulik Roma. Ora ana siji waé kang kaukum sadurungé padha nampa pepadhang lan weruh kuwajibaning angger-angger kaping papat. Nanging samangsa dhawuh iku metu kanggo ngetrapaké Sabat palsu, lan samangsa panguwara sora saka malaékat katelu ngélingaké manungsa marang pangibadah marang kéwan galak lan recané, garis antarané kang palsu lan kang sejati bakal kawigatèn kanthi cetha. Banjur wong-wong kang isih tetep lumaku ana ing panerak bakal nampa tengering kéwan galak iku ing bathuké utawa ing tangané.

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

“Kanthi langkah-langkah kang cepet kita lagi nyedhaki mangsa iki. Nalika gréja-gréja Protestan bakal manunggal karo kakuwasan sekuler kanggo nyengkuyung agama palsu, kang amarga nentang iku para leluhuré tau nandhang panganiaya kang paling bengis, ing wektu iku sabat kapausan bakal dileksanakaké déning kakuwasan gabungan antarane gréja lan nagara. Bakal ana murtad nasional, kang pungkasane mung bakal rampung ing karusakan nasional.” Bible Training School, February 2, 1913.

The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.

“Pitung ewu” wong kang katumpes ing “jam” nalika lindhu gedhé, yaiku hukum Minggu, uga dipadakaké karo “pitung ewu” wong kang ora gelem sujud marang Izebel ing jamané Élia.

Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.

Nanging Aku isih ninggalake kanggo Aku piyambak pitung ewu wong ing Israèl, yaiku kabèh dhengkul kang ora sujud marang Baal, lan saben cangkem kang ora ngambung dheweke. 1 Para Raja 19:18.

The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.

Rujukan kapisan tumrap pitung ewu iku nuduhake sawijining golongan setya sing ora gelem sujud marang Izebel, lan rujukan pungkasan nggambarake sawijining turahan sing malah sujud marang Izebel. Nalika kapausan ngrebut tanah kamulyan (kéwan bumi ing Wahyu telulas), nalika angger-angger Minggu dileksanakake, siji golongan “katumbang,” déné golongan liyane uwal saka tangan panguwasané Babul; awit pesen supaya metu saka Babul wiwit lumaku ing wektu iku.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Panjenengané uga bakal lumebu ing tanah kang mulya, lan akèh nagara bakal katumpes; nanging iki bakal uwal saka astané, yaiku Édom, Moab, lan para pamingpining bani Amon. Daniel 11:41.

The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.

Tembung “countries” iku tembung tambahan, awit akèh negara ora “kasirnakaké” nalika ana paugeran dina Minggu, nanging akèh wong siji-siji saka golongan Seventh-day Adventists iya kasirnakaké, sabab ing wektu iku mung wong-wong mau piyambak sing kaanggep tanggung jawab marang pepadhang saka malaékat katelu. Wong-wong mau iku “akèh” kuwi, awit wong-wong mau yaiku para kang katimbalan supaya kalebu ing antarane wong-wong sing nampa meterai Allah, nanging wong-wong mau nampik panggilan iku.

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

Panjenengané banjur ngandika marang wong mau, Dhèk, kepriyé kowé bisa lumebu ing kéné tanpa nganggo sandhangan pesta kawinan? Lan wong mau ora bisa mangsuli apa-apa. Sang Prabu banjur ngandika marang para abdiné, Talinen tangan lan sikilé, banjur gawanen lunga, lan buwangen menyang pepeteng njaba; ana ing kono bakal ana tangis lan kertak untu. Awit akèh kang katimbalan, nanging mung sathithik kang kapilih. Matius 22:12–14.

The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.

Panyasataning para pangéran lan para présidhèn ing Daniel bab nem punika ngenali paukuman tumrap kakuwatan agami ingkang nasaraken kakuwatan nagari.

And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

Sang ratu banjur dhawuh, lan wong-wong kang wus nudhuh Dhanièl iku padha digawa, banjur diuncalaké menyang guwa singa, iya wong-wong mau, anak-anaké, lan para bojoné; lan singa-singa iku nguwasani wong-wong mau, sarta ngremuk kabèh balungé dadi pecahan sadurungé tekan dhasaré guwa. Daniel 6:24.

We shall continue the book of Daniel in the next article.

Kita badhé nglajengaken kitab Daniel wonten ing artikel salajengipun.

And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.

Lan apa maneh kang kudu dakucapaké? awit wektu ora bakal cukup tumrap aku kanggo nyritakaké bab Gidéon, lan Barak, lan Simson, lan Yéfta; uga bab Dawud, lan Samuel, lan para nabi: kang lumantar pracaya ngalahaké karajan-karajan, nindakaké kabeneran, olèh prasetyan-prasetyan, nutup cangkemé singa-singa. Ibrani 11:32, 33.