Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.
Ilham écés yén pasal katilu tina kitab Daniel ngagambarkeun hukum Minggu di Amérika Sarikat. Dina Yesaya pasal dua puluh tilu, palacuran Tirus, anu ngalakukeun cabul jeung raja-raja di bumi, nyaéta palacuran dina Wahyu anu ngalakukeun cabul jeung raja-raja di bumi. Dina Wahyu tujuh welas, dina tarang palacuran éta katulis: Babul Agung.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.
Jeung éta awéwé maké pakean warna ungu jeung beureum ngora, dihias ku emas, ku batu-batu mulia, jeung ku mutiara, bari nyekel cangkir emas dina leungeunna, pinuh ku kakajian jeung ku kajorokan tina cabulna: Jeung dina tarangna aya ngaran anu kasurat, RAHASIA, BABILON ANU AGUNG, INDUNGNA AWÉWÉ-AWÉWÉ CABUL JEUNG KAKAJIAN-KAKAJIAN DI BUMI. Wahyu 17:4, 5.
Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.
Sateuacan taun 1950, kamus-kamus basa Inggris leres ngaidentipikasi yén awéwé anu digambarkeun dina dua ayat ieu téh garéja Katolik Roma. Sanggeus Jaman Poék kalayan panyiksa-panyiksa Katolik anu lumangsung ti taun 538 nepi ka 1798, sakuliah dunya terang yén garéja Roma téh nyaéta palacuran anu ngalakukeun cabul jeung raja-raja di bumi. Déklarasi Kamerdikaan dirarancang minangka panolakan kana pamaréntahan Katolikisme sarta ogé kana pamaréntahan raja-raja dunya anu geus ngawangun hubungan-hubungan anu najis jeung éta palacuran. Yesaya pasal dua puluh tilu ngaidentipikasi yén éta palacuran bakal dipopohokeun. Anjeun moal kungsi manggihan harti palacuran dina Wahyu tujuh welas salaku garéja Katolik dina mesin-mesin pamalur modern mana waé, sabab Firman Allah moal kungsi gagal, sarta Firman Allah nyatakeun yén manéhna bakal dipopohokeun.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.
Dina poe eta baris kajadian, yén Tirus bakal dipopohokeun salila tujuh puluh taun, nurutkeun mangsa hiji raja; sanggeus tamat tujuh puluh taun Tirus bakal nyanyi kawas awéwé palacuran. Cokot kacapi, ngurilingan kota, eh palacuran anu geus dipopohokeun; alunkeun wirahma anu merdu, nyanyikeun loba lagu, supaya maneh diinget deui. Jeung sanggeus tamat tujuh puluh taun, bakal kajadian yén PANGERAN bakal nganjang ka Tirus, sarta manéhna bakal balik deui kana upahna, sarta bakal ngalacur jeung sagala karajaan di dunya dina sakuliah beungeut bumi. Jeung daganganana jeung upahna bakal jadi kasucian pikeun PANGERAN; éta moal ditimbun atawa disimpen, sabab daganganana bakal pikeun jalma-jalma anu cicing di payuneun PANGERAN, pikeun dahar nepi ka kacukupan, jeung pikeun pakean anu awét. Yesaya 23:15–18.
God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.
Firman Allah moal kungsi gagal, jeung ti taun 1798, éta awéwé palacur geus kaliwat poho, tapi dina poé-poé pamungkas manéhna bakal diinget deui. Manéhna diinget deui nalika Sabat poé katujuh kagungan Allah diserang, sarta éta téh hiji-hijina parentah dina Sapuluh Parentah anu salawasna kudu diinget. Manéhna diinget deui nalika manéhna nyokot kacapina, ngurilingan kota, sarta ngadamel wirahma anu éndah jeung loba lagu. Manéhna ngalagukeun lagu-laguna dina ahir tujuh puluh taun, nyaéta poé-poé hiji raja. Hiji raja, nurutkeun Daniel pasal dua, nyaéta hiji karajaan.
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Jeung di mana waé barudak manusa cicing, sato galak di tegalan jeung manuk-manuk di langit geus dipasrahkeun ku Mantenna kana panangan anjeun, sarta geus ngajadikeun anjeun panguasa maranéhna sakabéh. Anjeun téh ieu sirah emas. Daniel 2:38.
A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.
Hiji “sirah,” atawa hiji “raja,” duanana mangrupakeun lambang hiji karajaan. Karajaan anu digambarkeun ku “poé-poé hiji raja” téh nyaéta Amérika Sarikat. Amérika Sarikat ngamimitian pamaréntahan profétisna minangka sato galak bumi nalika tatu maut ditepikeun ka palacuran Babul dina taun 1798. Eta terus lumangsung minangka karajaan kagenep dina nubuatan Alkitab nepi ka hukum Minggu. Karajaan literal dina nubuatan Alkitab anu saéstuna maréntah salila tujuh puluh taun nyaéta Babul.
Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.
Lah, Kami baris ngutus sarta nyandak sakumna kulawarga ti kalér, saur PANGERAN, jeung Nebukadnésar raja Babul, abdi Kami, sarta baris mawa maranéhna ngalawan ieu tanah, jeung ngalawan pangeusina, jeung ngalawan sakumna bangsa di sakurilingna ieu; sarta Kami baris ngabinasakeun maranéhna sagemblengna, sarta ngajadikeun maranéhna jadi pangreuwaseun, jeung panyirikan, jeung karuksakan anu langgeng. Leuwih ti éta, Kami baris ngaleungitkeun ti maranéhna sora kabungah, jeung sora kagirangan, sora pangantén lalaki, jeung sora pangantén awéwé, sora batu panggilingan, jeung cahaya palita. Jeung sakuliah ieu tanah baris jadi karuksakan jeung pangreuwaseun; sarta bangsa-bangsa ieu baris ngawula ka raja Babul salila tujuh puluh taun. Jeung bakal kajadian, lamun tujuh puluh taun geus pinuh, yén Kami baris ngahukum raja Babul, jeung bangsa éta, saur PANGERAN, ku sabab kajahatan maranéhna, jeung tanah urang Kasdim; sarta Kami baris ngajadikeun éta karuksakan anu langgeng. Yermia 25:9–12.
Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.
Babul sacara harfiah maréntah salila tujuh puluh taun, minangka perlambang karajaan dina poé-poé panungtungan anu bakal maréntah salila tujuh puluh taun simbolis. Nebukadnesar, raja Babul, nyerang Yuda tilu kali. Serangan anu kahiji ditujulkeun ka Yoyakim, sarta tujuh puluh taun tina nubuat Yeremia tuluy dimimitian. Ieu réngsé ku pupusna Bélsasar, waktu Allah ngahukum “raja Babul,” sakumaha Anjeunna geus ngahukum raja Yoyakim dina awal tujuh puluh taun éta. Karajaan nubuat anu digambarkeun minangka “poé-poé hiji raja” (hiji karajaan) salaku “tujuh puluh taun” nyaéta Babul, sarta karajaan nubuat Alkitab anu maréntah salila tujuh puluh taun simbolis dina mangsa nalika palacuran Tirus dipopohokeun, nyaéta sato bumi dina Wahyu tilu welas. Peralihan tina karajaan kalima ka kagenep dina nubuat Alkitab dina taun 1798, mangrupa bagian tina bebeneran anu keur dipidangkeun ku Yohanes dina Wahyu pasal tilu welas.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . 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. Revelation 13:1, 11.
Tuluy kuring nangtung di sisi basisir laut, tuluy ningali hiji sato galak naék ti laut, anu boga tujuh sirah jeung sapuluh tanduk, sarta dina tanduk-tandukna aya sapuluh makuta, jeung dina sirah-sirahna aya ngaran pitenah.... Tuluy kuring ningali deui hiji sato galak séjén naék ti bumi; tandukna dua, sarupa jeung anak domba, tapi manéhna nyarita kawas naga. Wahyu 13:1, 11.
The seashore which John stood upon in Revelation chapter thirteen, represents 1798.
Basisir laut anu ku Yohanes dipijak dina Wahyu pasal tilu welas ngagambarkeun taun 1798.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Dina waktu Kakapaan, sanggeus dirampas kakuatanana, kapaksa eureun tina panganiayaan, Yohanes ningali hiji kakawasaan anyar mucunghul pikeun ngagungkeun sora naga, sarta nuluykeun pagawean anu sarua kejemna jeung ngahina ka Allah. Kakawasaan ieu, anu panungtungan bakal merangan garéja jeung hukum Allah, digambarkeun ku hiji sato galak anu tandukna siga tanduk domba. Sato-sato galak anu saméméhna geus naék tina laut; ari ieu mah naék tina darat, ngagambarkeun mucunghulna éta bangsa kalayan tengtrem, nyaéta bangsa anu dilambangkeunana—Amérika Serikat.” Signs of the Times, February 8, 1910.
The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.
Sato anu naék ti laut dipisahkeun ku basisir laut tina sato anu ti darat. Karajaan kalima dina nubuat Kitab Suci taun 1798 (basisir laut) ngawakilan sajarah anu geus kaliwat, sedengkeun karajaan kagenep mangrupa sajarah anu bakal datang. Kaum Millerite henteu ningali ieu bebeneran. William Miller dipaparin panyanggakeun kana kakawasaan naga tina paganisme jeung hubunganana jeung karajaan saterusna anu dilambangkeun minangka sato tina Katolik. Wahyu tilu welas muka carita ngeunaan nabi palsu, nya éta anu katilu tina tilu kakawasaan anu mingpin dunya ka Armagedon. Ieu carita dimimitian di basisir laut taun 1798.
The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.
Amérika Sarikat ngamimitian sajarahna ku perlambang anak domba, tapi mungkas sajarahna ku nyarita saperti naga. Sajarah tujuh puluh taun simbolis pamaréntahan sato galak bumi dipidangkeun dina hiji ayat, dina pasal tilu welas Kitab Wahyu, sabab éta ayat ngaidéntifikasi boh awal boh ahir sato galak bumi dina kalimah anu sarua.
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. Revelation 13:11.
Saterusna kuring ningali deui hiji sato galak séjén naék ti bumi; tandukna dua, siga anak domba, tapi nyarita kawas naga. Wahyu 13:11.
When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.
Nalika Amérika Sarikat nyarita kawas naga, éta netepkeun hukum Minggu. Saméméh éta ngalaksanakeun panegakan ibadah Minggu, gereja-gereja murtad Protestan bakal ngahiji sarta ngarebut kadali pulitik kana pamaréntahan murtad, bari maranéhna ngawangun gambar sato galak éta. Nalika ilham ngaidentifikasi (jeung kitu dilakukeunana sababaraha kali) yén ibadah pangbakti Nebukadnesar ka gambar emas ngawakilan hukum Minggu, éta nandaan ahir tujuh puluh taun simbolis sato galak bumi. Daniel pasal hiji nepi ka tilu ngawakilan talatah tilu malaikat dina Wahyu pasal opat welas. Malaikat katilu jadi hiji bebeneran anu hirup dina hukum Minggu.
Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.
Dina harti kenabian, pasal hiji nepi ka tilu dina kitab Daniel ngawakilan tujuh puluh taun simbolis tina sato galak bumi dina Wahyu tilu welas. Ujian kadaharan anu digambarkeun dina pasal hiji, jeung perlambang Yoyakim, nétélakeun yén pasal hiji, dina harti kenabian, dimimitian dina mangsa dibéré kakawasaan ka malaikat kahiji, boh dina 11 Agustus 1840, boh dina 11 Séptémber 2001, dina sajarah malaikat katilu.
Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.
Babul teh bangsa anu maréntah salila tujuh puluh taun, jeung taun-taun éta ngagambarkeun sajarah Amérika Sarikat. Tujuh puluh taun Babul henteu réngsé nepi ka lila sanggeus Nebukadnésar ngabaktikeun patung emas, tapi sacara nubuat tujuh puluh taun simbolis anu dipaké ku Yesaya dina pasal dua puluh tilu, réngsé dina pasal tilu kitab Daniel. Nalika orkéstra Nebukadnésar maénkeun musik pikeun upacara pangabdian éta, tanda sato galak dipaksakeun, sarta dina mangsa éta awéwé palacuran Tirus jeung Babul mimiti ngawihkeun lagu-laguna ka raja-raja bumi, sedengkeun Israél nu murtad sujud jeung nari.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.
Raja Nebukadnesar ngadamel hiji arca tina emas, jangkungna genep puluh hasta, lébarna genep hasta; anjeunna ngadegkeun éta di tanah datar Dura, di propinsi Babul. Geus kitu Raja Nebukadnesar ngutus pikeun ngumpulkeun para pangéran, para gubernur, para kapala, para hakim, para bendahara, para panasehat, para syahbandar, jeung sakumna pamingpin propinsi, sangkan maranéhna sumping ka upacara pangbakti arca anu geus diadegkeun ku Raja Nebukadnesar. Tuluy para pangéran, para gubernur, para kapala, para hakim, para bendahara, para panasehat, para syahbandar, jeung sakumna pamingpin propinsi, karumpul pikeun upacara pangbakti arca anu geus diadegkeun ku Raja Nebukadnesar; sarta maranéhna nangtung di payuneun arca anu geus diadegkeun ku Nebukadnesar. Geus kitu saurang juru béja ngagero tarik, “Ka maranéh diparentahkeun, hé bangsa-bangsa, umat-umat, jeung rupa-rupa basa, yén dina waktu maranéh ngadéngé sora tarompet, suling, kacapi, kecapi, gambus, santur, jeung sagala rupa musik, maranéh kudu sujud sarta nyembah ka arca emas anu geus diadegkeun ku Raja Nebukadnesar; jeung sing saha anu henteu sujud sarta nyembah, dina jam éta kénéh bakal dialungkeun ka tengah hawu seuneu anu hurung ngagedur.” Ku sabab kitu, dina waktu éta, nalika sakumna rahayat ngadéngé sora tarompet, suling, kacapi, kecapi, gambus, santur, jeung sagala rupa musik, sakumna rahayat, bangsa-bangsa, jeung rupa-rupa basa, sujud sarta nyembah ka arca emas anu geus diadegkeun ku Raja Nebukadnesar. Daniel 3:1–7.
At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.
Dina éta “waktu,” atawa dina “jam” anu sarua, nyaéta hukum poé Minggu di Amérika Sarikat, saha waé anu nolak nyembah kana patung emas éta bakal “dialungkeun ka tengah hawu seuneu anu hurung pisan.” Hiji-hijina kitab dina Perjangjian Heubeul anu ngandung kecap anu ditarjamahkeun jadi “jam,” nyaéta kitab Daniel. Kecap “jam” dina pasal tilu ngawakilan datangna tanda sato galak. Kecap “jam” ogé ngawakilan amanat malaikat kahiji dina pasal opat, sabab di dinya éta ngalambangkeun pangéling ka Nebukadnesar ngeunaan “jam” panghukuman Allah anu bakal datang.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Tuluy Daniel, anu ngaranna Belteshazzar, kacida kagétna salila sajam, sarta pikiranana ngaganggu anjeunna. Raja nimbalan sarta ngandika, “Belteshazzar, ulah ngantep impian éta, atawa tafsirna, nyusahkeun anjeun.” Belteshazzar ngawaler sarta ngandika, “Juragan abdi, mugi éta impian tumiba ka jalma-jalma anu ngabenci ka anjeun, sarta tafsirna ka musuh-musuh anjeun.” Daniel 4:19.
Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.
Daniel nyangking panggeuing ka Nebukadnesar ngeunaan jam pangadilan Allah anu bakal datang ka dirina, anu engké ku Nebukadnesar ditampik. “Jam” dina pasal opat, nalika dipaké deui dina éta pasal, ku kituna ngawakilan “jam” nalika pangadilan éta sumping. Dina sajarah Millerite, “jam” anu kahiji dina pasal opat ngawakilan datangna malaikat kahiji dina taun 1798. Amanat éta kacumponan nalika pangadilan pamariksaan dimimitian dina 22 Oktober 1844. “Jam” dina pasal opat téh mimitina mangrupakeun lambang hiji amanat ngeunaan pangadilan anu bakal datang, tuluy dipaké minangka lambang yén pangadilan éta geus sumping. Pamakéan kahiji kecap “jam” ngawakilan taun 1798, jeung datangna malaikat kahiji, sedengkeun pamakéan kadua ngawakilan 22 Oktober 1844, jeung datangna malaikat katilu.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Dina jam anu sarua, éta perkara katetepkeun ka Nebukadnésar; sarta anjeunna diusir ti antara manusa, tuluy ngadahar jukut kawas sapi, jeung awakna kabasahan ku ibun ti sawarga, nepi ka buukna tumuwuh kawas bulu rajawali, sarta kukuna kawas cakar manuk. Daniel 4:33.
The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.
Ku kituna, kecap “jam” dina pasal kaopat téh mangrupa lambang boh taun 1798 boh 1844, anu jadi titik panungtungan pikeun dua kutuk “tujuh kali,” ngalawan karajaan Israél beulah kalér (mimitian taun 723 SM) jeung beulah kidul (mimitian taun 677 SM). Dua kutuk éta, anu ngalambangkeun dua rébu lima ratus dua puluh taun paburencay jeung perbudakan, ngalambangkeun palaksanaan amarah Allah anu kahiji jeung anu panungtung ka umat-Na anu murtad. Duanana dimimitian ku pangadilan Allah, sarta tungtung masing-masingna ngalambangkeun amanat panggeuing ngeunaan pangadilan panalungtikan Allah anu geus ngadeukeutan, atawa datangna pangadilan panalungtikan éta. Duanana pangadilan anu dilambangkeun ku tungtung dua pangadilan “tujuh kali” éta, dilambangkeun ku kecap “jam,” dina pasal kaopat kitab Daniel.
In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.
Dina sajarah Millerite, “jam” ngalambangkeun awal gerakan dina mangsa ahir taun 1798, nalika malaikat kahiji sumping, sarta “jam” anu kadua dina pasal opat ngalambangkeun ahir gerakan, nalika malaikat katilu sumping dina 22 Oktober 1844. Gerakan Millerite tina malaikat kahiji diulang deui dina gerakan malaikat katilu, ku kituna dua pamakéan kecap “jam” dina pasal opat ogé nandaan mangsa ahir dina taun 1989, sarta ogé hukum Minggu anu baris geura datang. Gerakan Millerite tina malaikat kahiji ngumumkeun dibukana pangadilan panalungtikan, sarta gerakan malaikat katilu ngumumkeun dibukana pangadilan eksekutif Allah, anu lumangsung sacara progresif, dimimitian ti hukum Minggu, teras neraskeun jeung beuki ngaronjat nepi ka Kadatangan Kristus anu Kadua.
We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.
Urang baris neraskeun pangajaran urang ngeunaan Daniel pasal katilu, sarta ngaréngsékeun pamikiran urang ngeunaan kecap “jam” dina artikel salajengna.
Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.
“Tengetan, Kami ngutus maranéh saperti domba di tengahing ajag; ku sabab éta maranéh kudu palinter saperti oray, jeung polos saperti japati. Tapi waspadalah ka manusa, sabab maranéhna bakal nyerenkeun maranéh ka majelis-majelis, jeung bakal mecut maranéh di sinagoga-sinagoga maranéhna; sarta maranéh bakal digiring ka payuneun para gubernur jeung raja-raja ku lantaran ngaran Kami, jadi kasaksian ngalawan maranéhna jeung bangsa-bangsa sanés Yahudi. Tapi lamun maranéhna nyerenkeun maranéh, ulah salempang kumaha atawa naon anu kudu diucapkeun ku maranéh; sabab dina éta jam kénéh bakal dipaparinkeun ka maranéh naon anu kudu diucapkeun. Sabab lain maranéh anu nyarita, tapi Roh Rama maranéh anu nyarita di jero maranéh. Jeung dulur lalaki bakal nyerenkeun dulur lalakina ka pati, jeung bapa bakal nyerenkeun anakna; sarta barudak bakal ngalawan kolotna, jeung nyababkeun maranéhna dipaéhan. Jeung maranéh bakal dipikangéwa ku sakumna jalma ku sabab ngaran Kami; tapi sing saha anu tahan nepi ka ahir, éta anu bakal disalametkeun. Tapi lamun maranéhna nganiaya maranéh di ieu kota, lumpatlah ka kota séjén; sabab satemenna Kami nyebutkeun ka maranéh, maranéh moal acan ngideran kota-kota Israil nepi ka Putra Manusa sumping. Murid henteu leuwih luhur ti guruna, jeung hamba henteu leuwih luhur ti dununganna. Geus cekap pikeun murid lamun manéhna jadi saperti guruna, jeung hamba saperti dununganna. Lamun maranéhna geus nyebut juragan imah éta Beelzebub, komo deui anggota kulawargana! Ku sabab éta ulah sieun ka maranéhna; sabab teu aya naon-naon anu katutup anu moal dibuka, jeung anu disumputkeun anu moal dipikawanoh. Naon anu Kami caritakeun ka maranéh dina poék, caritakeun ku maranéh dina caang; jeung naon anu kadéngé ku ceuli, wartakeun ku maranéh di luhur hateup imah. Jeung ulah sieun ka maranéhna anu maéhan awak, tapi teu mampuh maéhan jiwa; sabalikna, sieunlah ka Anjeunna anu mampuh ngancurkeun boh jiwa boh awak di naraka. Mateus 10:16–28.”