The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
Kecap “jam” anu ngan kapanggih dina Perjangjian Heubeul dina kitab Daniel, salawasna patalina jeung hiji rupa pangadilan. Dina pasal tilu, éta ngawakilan hukum Minggu, kalayan tekenan kana panji anu diwakilan ku Sadrach, Mesach, jeung Abednego.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
Dina pasal opat, ieu ngalambangkeun datangna pangwawadian tina amanat malaikat kahiji dina taun 1798. Nalika dipaké pikeun kadua kalina dina pasal opat, éta ngalambangkeun dibukana pangadilan panalungtikan dina 22 Oktober 1844. Dina pasal opat, dua pamakéan kecap “jam” ngalambangkeun sajarah amanat malaikat kahiji jeung kadua ti taun 1798 nepi ka 1844. Sajarah éta téh sajarah tujuh guludug dina Wahyu sapuluh. Tujuh guludug éta dilambangkeun ku dua kali kecap “jam” dipaké dina pasal opat, ku kituna ogé ngalambangkeun sajarah malaikat katilu ti taun 1989 nepi ka hukum Minggu anu geura datang.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
Dina bab lima, kecap “jam” ogé ngalambangkeun hukum Minggu, tapi panekanan di dinya aya kana ahir karajaan kagenep dina nubuat Alkitab, nyaéta Amérika Sarikat, sakumaha dilambangkeun ku ahir karajaan kahiji dina nubuat Alkitab, nyaéta Babul. Dina bab tilu, panekananana aya kana panji dina tungku seuneu, tapi dina bab lima panekananana aya kana nasib Belsyazar jeung pangadilan hususna, sanajan Daniel dina ahirna memang asup kana éta carita minangka perlambang panji.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
Dina hukum Minggu, “jam” pangbakti Nebukadnesar jeung pupusna Belsyasar dilambangkeun. “Jam” anu dilambangkeun minangka bubukana pangadilan dina pasal kaopat nandakeun bubukana pangadilan panalungtikan dina 22 Oktober 1844, sarta éta ogé nandakeun bubukana pangadilan éksékutif dina hukum Minggu. Boh bubukana kitab-kitab pangadilan di Bait Suci sawarga dina 22 Oktober 1844, boh mimiti pangadilan Allah anu ditimpakeun ka jalma-jalma anu geus nampik kasalametan, dina awal pangadilan éksékutif dina hukum Minggu, panggeuing ngeunaan salah sahiji pangadilan anu keur ngadeukeutan éta dilambangkeun dina Daniel pasal kaopat ku pamakean kahiji kecap “jam,” sarta mimiti anu sabenerna tina salah sahiji dua rupa pangadilan éta dilambangkeun ku pamakean kadua kalina kecap “jam” dina pasal kaopat.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
Istilah gramatikal pikeun kecap “jam” sakumaha dipaké ku Daniel nyaéta yén éta mangrupa hiji “polisemi”. Polisemi nyaéta kecap anu miboga rupa-rupa harti anu sakabéhna bisa digolongkeun babarengan dina hiji judul anu sarua. Lima kali Daniel ngagunakeun kecap “jam,” sakabéhna ngarujuk kana pangadilan, tapi masing-masingna ngabahas aspék anu béda tina boh pangadilan balesan Allah, anu disebut pangadilan eksekutif-Na, boh pangadilan panalungtikan Allah nalika Anjeunna nangtukeun saha anu bakal atawa moal disalametkeun. Boh éta pangadilan panalungtikan anu dimimitian dina 22 Oktober 1844, boh pangadilan eksekutif anu dimimitian dina hukum Minggu anu baris geura datang, duanana pangadilan éta sipatna progresif. Pangadilan balesan Allah, atawa pangadilan eksekutif, dimimitian dina hukum Minggu sarta ningkat saeutik-saeutik sacara progresif, ahirna ngahontal panutupan mangsa kasempetan umat manusa jeung tujuh bala panungtungan.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
Bab lima tina kitab Daniel ngagunakeun kecap “jam” pikeun ngagambarkeun pangadilan panguasa Allah, sakumaha diwawakilan ku pupusna Belsyasar, jeung tungtung bangsa anu diparéntahna.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Dina jam anu sarua, kaluar ramo-ramo tina leungeun manusa, tuluy nulis sabalikna tina kaki dian dina palester témbok karaton raja; jeung raja ningali bagian tina leungeun anu nulis éta. Daniel 5:5.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Pangadilan eksekutif dimimitian dina hukum Minggu, anu ogé dilambangkeun ku pangbakti Nebukadnesar kana arca emas, tapi “jam” éta leuwih nyoko kana pangluputan umat Allah dina krisis anu ditepikeun ku hukum Minggu. Pangadilan eksekutif ka palacuran Tirus, kitu deui ka Amérika Serikat, dimimitian dina hukum Minggu, nyaéta “jam” anu mangrupa lambang pangadilan dina kitab Daniel.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Sarta sim kuring ngadangu deui hiji sora ti sawarga, nyarios: Kaluarlah ti anjeunna, eh umat Kami, supaya maraneh ulah milu kana dosa-dosana, jeung supaya maraneh ulah katarima ku balahi-balahi na. Sabab dosa-dosana geus ngahontal ka sawarga, sarta Allah geus nginget kana kajahatan-kajahatanana. Balas ka anjeunna sakumaha anjeunna geus ngabales ka maraneh, sarta gandakeun ka anjeunna dua kali lipat nurutkeun kana padamelan-padamelnana; dina cangkir anu geus dieusian ku anjeunna, eusi pikeun anjeunna dua kali lipat. Sajauh mana anjeunna geus ngamulyakeun dirina sorangan, jeung hirup dina kasenangan, sakitu deui siksaan jeung kasedih pasihan ka anjeunna; sabab saur anjeunna dina haténa: Kami linggih jadi ratu, lain randa, sarta moal ningali kasedih. Ku sabab éta balahi-balahi na baris datang dina hiji poe, nya éta maot, jeung pangduka, jeung kalaparan; sarta anjeunna bakal tumpur binasa ku seuneu; sabab Gusti Allah anu ngahukum anjeunna teh perkasa. Jeung raja-raja di bumi, anu geus ngalakonan cabul sarta hirup dina kasenangan jeung anjeunna, baris ngarandeg ku ceurik jeung ngaduhkakeun anjeunna, lamun maranehna ningali haseup tina durukna, nangtung ti kajauhan ku lantaran sieun kana siksaanana, bari nyebutkeun: Cilaka, cilaka ka maneh, eh kota gede Babul, eh kota anu kuat! sabab dina sajam bae geus datang panghukuman maneh. Wahyu 18:4–10.
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
Hukum Minggu di Amérika Sarikat, anu mangrupakeun awal pangadilan eksekutif, anu ogé lumangsung sacara progresif, dimimitian dina “jam” nalika anak-anak Allah anu masih aya di Babul dipanggero kaluar ku panji. Éta téh “jam” nalika pangadilan datang ka “éta Kota gedé, Babul”. Pangadilan dirina, anu dilambangkeun ku kecap “jam,” ngaliput mangsa nalika domba Allah nu séjén dipanggero kaluar ti Babul.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Jeung dina poé éta bakal aya hiji akar Isai, anu bakal nangtung jadi panji pikeun bangsa-bangsa; ka anjeunna bangsa-bangsa kapir bakal daratang: jeung tempat pangreureuhan-Na bakal mulya. Jeung bakal kajadian dina poé éta, yén Gusti bakal ngulinkeun panangan-Na deui pikeun kadua kalina, guna mulangkeun sésa umat-Na anu masih kari, ti Asyur, jeung ti Mesir, jeung ti Patros, jeung ti Kus, jeung ti Elam, jeung ti Sinear, jeung ti Hamat, jeung ti pulo-pulo laut. Jeung Anjeunna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun jalma-jalma Israil anu dibuang, jeung ngahijikeun jalma-jalma Yuda anu paburencay ti opat juru bumi. Yesaya 11:10–12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
Pangeran nyaur jalma-jalma kaluar ti Babul dina gerakan malaikat kahiji dina taun 1844, sarta malaikat kadua tina sajarah éta kudu diulang deui dina poé-poé panungtung, nalika “PANGERAN bakal ngasongkeun panangan-Na deui pikeun kadua kalina, guna mulangkeun sesa umat-Na.” Sesa umat anu ku Anjeunna keur “deui” disaur kaluar téh lain panji éta, sabab panji éta nyaéta “akar Isai,” anu nangtung jadi “panji” anu “dipilarian ku bangsa-bangsa lain”. Pikeun kadua kalina, Allah bakal nyaur bangsa-bangsa kaluar ti Babul.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
Mantenna bakal ngalakukeun kitu ku mimiti ngumpulkeun “jalma-jalma buangan Israil,” anu nyaéta “anu sumebar ti Yuda,” sarta anu datang “ti opat juru bumi,” nalika maranéhna dihijikeun deui dina ahir tilu satengah poé sanggeus ngagolér paéh di jalan dina Wahyu pasal sabelas, anu nembus lebak tulang-tulang paéh jeung garing dina Yéheskiel.
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
“Jam” nalika pangadilan éksékutip mimiti keur “Babul” éta “kota anu perkasa,” nya éta “jam” anu sarua jeung “lini gedé” dina Wahyu sabelas. Pangadilan éksékutip Allah dimimitian dina éta “jam,” sabab dina Wahyu pasal sabelas, aya tujuh rébu anu dipaéhan dina “jam” lini éta. Éta tujuh rébu dilambangkeun ku “jalma-jalma anu pangperkasana” Nebukadnesar, anu paéh nalika ngalungkeun Sadrakh, Mesakh, jeung Abednego kana tanur anu geus dipanaskeun “tujuh kali” leuwih panas ti biasa. Dina Révolusi Perancis éta “tujuh rébu” ngalambangkeun karajaan Perancis, atawa jalma-jalma perkasa na. Henteu ngan Belsyazar anu dipaéhan dina pasal lima, tapi pasukanana ogé diruksak. “Jam” hukum Minggu mimiti panganiayaan anu dilambangkeun ku umat Allah dialungkeun kana tanur, tapi éta ogé nandaan awal pangadilan éksékutip Allah ka Babul, kota gedé éta.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
Éta ogé mangrupa “jam” tina lini ageung dina lini ageung dina Wahyu pasal sabelas, nalika tulang-tulang anu tadina paéh, anu dipaéhan di jalan ku sato galak ti jurang anu taya dasarna, diangkat ka sawarga jadi panji. Di dinya ogé éta téh “jam” anu sarua nalika Woe katilu, anu ogé tarompét katujuh, ditiup. Tarompét katujuh téh Woe katilu, jeung tujuan tina tarompét Woe panungtungan éta lain ngan ukur pikeun mawa panghukuman ka jalma-jalma anu maksa ibadah poé Minggu, tapi ogé pikeun ngamurukkeun bangsa-bangsa. Woe katilu, tarompét katujuh, jeung ngamurukkeun bangsa-bangsa, éta kabéh mangrupa lambang-lambang anu nyangkem peran nubuat Islam, sarta éta kabéh ditempatkeun dina “jam” lini ageung éta.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 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. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
Tuluy maranéhna ngadangu hiji sora tarik ti sawarga, nu nyarios ka maranéhna, “Naék ka dieu.” Jeung maranéhna naék ka sawarga dina hiji mega; sarta musuh-musuhna nenjo maranéhna. Jeung dina jam anu sarua aya lini anu gedé, sarta sapertilu-kasapuluh kota éta rubuh, jeung dina eta lini paéh jelema tujuh rébu urang; sarta nu karéséhna kacida kasieunanana, tuluy muji kamulyaan ka Allah nu di sawarga. Cilaka anu kadua geus kaliwat; jeung, lah, cilaka anu katilu gancang datang. Jeung malaikat anu katujuh niup tarompétna; sarta aya sora-sora tarik di sawarga, nu nyebutkeun, “Karajaan-karajaan dunya ieu geus jadi Karajaan Gusti urang, jeung Karajaan Al Masih-Na; sarta Anjeunna bakal marentah salalanggengna.” Jeung ka dua puluh opat kokolot, anu linggih di payuneun Allah dina tahta-tahtana, sujud nyanghareup ka taneuh, sarta nyembah ka Allah, bari nyarios, “Kami muji sukur ka Anjeun, nun Gusti Allah Nu Maha Kawasa, anu aya, anu geus aya, jeung anu bakal sumping; ku sabab Anjeun geus nyandak kakawasaan-Manten anu agung, sarta geus marentah. Jeung bangsa-bangsa jadi ambek, sarta murka-Manten geus sumping, kitu deui waktuna jalma-jalma paéh, supaya maranéhna dihukum, sarta supaya Anjeun maparin ganjaran ka abdi-abdi-Manten, para nabi, jeung ka para wali, jeung ka maranéhna anu sieun kana ngaran-Manten, boh nu leutik boh nu gedé; sarta supaya Anjeun ngancurkeun jalma-jalma anu ngancurkeun bumi.” Wahyu 11:12–18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
Tulang-tulang paéh dina visi Yézkiel naék “ka sawarga dina mega; sarta musuh-musuh maranéhna” ningali “aranjeunna” dina “jam” nalika musik Nebukadnesar mimiti dipaénkeun, sarta sundal Tirus mimiti nyanyi, sarta Israél nu murtad mimiti nari. Israél nu murtad ngagambarkeun nabi palsu, raja Nebukadnesar nyaéta naga, sarta sundal Tirus nyaéta sato galak. Tarian éta digambarkeun ku nabi-nabi Baal jeung nabi-nabi rungkun dina carita Élia. Éta ogé digambarkeun ku tarian Salome, putri Herodias. Baal nyaéta déwa jalu palsu, sarta Asytarot nyaéta nabi-nabi rungkun anu patali jeung déwa bikang. Babarengan maranéhna ngagambarkeun gabungan garéja (awéwé) jeung nagara (lalaki). Babarengan maranéhna ngagambarkeun nabi palsu Amérika Sarikat. Salome nandakeun yén nabi palsu téh nyaéta putri Roma, anu gambarna nyaéta gabungan garéja jeung nagara di Amérika Sarikat.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
Ku sabab eta dina waktu éta datanglah sababaraha urang Kasdim, tuluy nuduh urang Yahudi. Maranéhna nyarita sarta ngadawuh ka raja Nebukadnesar, “Nun raja, mugia hirup salalawasna. Gusti raja parantos ngaluarkeun parentah, yén unggal jalma anu ngadangu sora tarompet, suling, kacapi, sakbut, psaltéri, jeung dulcimer, sarta sagala rupa musik, kudu sujud jeung nyembah ka arca emas éta. Jeung saha baé anu henteu sujud jeung henteu nyembah, anjeunna kudu dialungkeun ka tengah tungku seuneu anu hurung ngagegedur. Aya sawatara urang Yahudi anu ku gusti raja parantos diangkat pikeun ngurus perkara-perkara di propinsi Babul, nyaéta Sadrakh, Mesakh, jeung Abednego; ieu jalma-jalma, nun raja, henteu maliré ka gusti raja: maranéhna henteu ngabakti ka dewa-dewa gusti, jeung henteu nyembah ka arca emas anu ku gusti parantos ditegakkan.” Daniel 3:8–12.
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
Dina éta “jam,” musuh-musuh Sadrakh, Mesakh, jeung Abednego ningali yén maranéhna nolak tanda sato galak, tuluy maranéhna ngadugikeun ka raja supaya ngalaksanakeun hukuman anu geus ditangtukeun. Dina éta “jam,” hukum Minggu, anu mangrupa goncangan nu nyanghareupan sato bumi (gempa bumi), amarah jeung murka Nebukadnésar dinyatakeun.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
Tuluy Nebukadnesar, dina amarah jeung murkana, maréntahkeun supaya Sadrakh, Mesakh, jeung Abednego dibawa ka hareupeunana. Tuluy jalma-jalma éta dibawa ka payuneun raja. Daniel 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
Panyiksa anu dilaksanakeun ka dua saksi Allah (Shadrach, Meshach, jeung Abednego), dilaksanakeun nalika maranéhna nolak sujud, atawa sakumaha dina Wahyu pasal sabelas ditegeskeun—maranéhna nangtung dina sukuna.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Sanggeus tilu satengah poe, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina sukuna; sarta kasieun anu kacida gedéna nimpah ka jalma-jalma anu ningali maranéhna. Jeung maranéhna ngadangu sora anu tarik ti sawarga nyarios ka maranéhna, “Naék ka dieu.” Jeung maranéhna naék ka sawarga dina méga; sarta musuh-musuhna nenjo maranéhna. Wahyu 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
Nolak sujud, maranéhna nangtung dina suku sorangan saperti pasukan anu gagah perkasa milik Yehezkiel. Maranéhna nangtung nalika maranéhna narima tuluy ngumumkeun amanat panyegelan anu ngaprotes kabentukna ngahijina garéja jeung nagara di Amérika Serikat, sarta ngingetkeun ngeunaan hukum Minggu anu enggal datang, jeung nétélakeun yén pangadilan balesan Allah geus deukeut rék dilaksanakeun ku Islam tina Woe anu katilu. Amanat Panginget Tengah Peuting digambarkeun ku “rusiah” anu diwahyukeun ka Daniel dina pasal kadua, sarta nalika umat Allah dina poé panungtungan netep pageuh dina éta “bebeneran,” maranéhna moal bisa jeung moal rék digoyangkeun ku lini anu geus caket.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Padamelan di Battle Creek téh nurutkeun tatanan nu sarua. Para pamingpin di sanitarium geus ngahijikeun diri jeung jalma-jalma nu teu percaya, narima maranéhna asup kana pasamoan-pasamoan pamingpin, kurang leuwih kitu, tapi éta ibarat migawe pagawean bari panonna katutup. Maranéhna kakurangan katerangan batin pikeun ningali naon nu iraha waé bakal narajang ka urang. Aya sumanget putus asa, sumanget perang jeung pertumpahan getih, sarta sumanget éta bakal terus ngaronjat nepi ka waktu ditutup pisan. Pas umat Allah geus diségel dina tarangna—éta lain segel atawa tanda nu bisa katingali, tapi hiji netep kana bebeneran, boh sacara intelektual boh sacara rohani, nepi ka maranéhna teu bisa digoyahkeun—pas umat Allah geus diségel jeung disiapkeun pikeun panggoyangan, éta bakal datang. Malah, éta geus mimiti ayeuna kénéh. Pangadilan-pangadilan Allah ayeuna keur tumiba ka ieu tanah, pikeun mere panggeuing ka urang, supaya urang nyaho naon nu bakal datang.” Manuscript Releases, jilid 10, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
Panyegelan téh ngagambarkeun hiji tanda anu mimitina teu katingali ku manusa, tapi saterusna bakal katingali ku saréréa. Nalika umat Allah narima amanat Midangkeun Tengah Peuting, anu geus diwakilan ku “rasiah” anu dipidangkeun ka Daniel dina pasal dua, maranéhna geus narima “rasiah” tina arca sato galak anu nuntun kana tanda sato galak, anu mawa pangadilan Allah, anu dilaksanakeun ngaliwatan Islam. Ieu kajadian dina mangsa nalika “sumanget kateuputasaan, perang jeung patumpahan getih” beuki ngaronjat. Mangsa éta téh ayeuna. Ieu kajadian nalika para pamingpin Adventisme teu bisa ningali lantaran lolongna Laodikea. Salila prosés panyegelan anu diréngsékeun dina Midangkeun Tengah Peuting, segel téh dicapkeun kana tarang para parawan wijaksana, tapi henteu katingali. Sadrak, Mesak, jeung Abednego ngawakilan jalma-jalma anu geus netep dina bebeneran sakumaha digambarkeun ngaliwatan paguneman maranéhna jeung Nebukadnesar.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
Geus Nebukadnesar ngandika sarta nimbalan ka maranéhna, “Naha ieu téh leres, hé Sadrach, Mesach, jeung Abednego, maranéh henteu ngawula ka allah-allah kami, atawa nyembah ka arca emas anu ku kami geus ditegakkeun? Ayeuna lamun maranéh geus sadia, yén dina waktu maranéh ngadangu sora tarompet, suling, kacapi, rebab, gambus, jeung suling gedé, sarta sagala rupa alat musik, maranéh sujud sarta nyembah ka arca anu ku kami dijieun, hadé; tapi lamun maranéh henteu nyembah, dina jam éta kénéh maranéh bakal dialungkeun ka tengah tungku seuneu anu hurung ngagedur; sarta saha éta Allah anu bakal bisa nyalametkeun maranéh tina panangan kami?” Sadrach, Mesach, jeung Abednego ngawaler sarta nimbalan ka raja, “Hé Nebukadnesar, dina perkara ieu kami henteu perlu masihan jawaban ka anjeun. Lamun kitu kersa-Na, Allah kami anu ku kami dilayanan kawasa nyalametkeun kami tina tungku seuneu anu hurung ngagedur, sarta Mantenna bakal nyalametkeun kami tina panangan anjeun, hé raja. Tapi lamun henteu, muga kauninga ku anjeun, hé raja, yén kami moal ngawula ka allah-allah anjeun, jeung moal nyembah ka arca emas anu ku anjeun geus ditegakkeun.” Daniel 3:14–18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
Saterasna, tilu jalma anu pantes éta baris nembongkeun meterai Allah anu katingali. Ngan jalma-jalma anu mimitina geus miboga meterai di jero anu teu katingali, anu baris kalibet dina nembongkeun meterai Allah dina mangsa nalika éta kudu katingali.
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
Geus Nebukadnesar pinuh ku amarah, sarta rarayna robah nentang ka Sadrakh, Mesakh, jeung Abednego; ku sabab eta anjeunna nyarios sarta marentahkeun supaya tungku eta dipanaskeun tujuh kali leuwih panas ti biasana dipanaskeun. Sarta anjeunna marentahkeun jalma-jalma anu panggagahna anu aya dina baladna pikeun ngabeungkeut Sadrakh, Mesakh, jeung Abednego, tuluy ngalungkeun maranehanana kana tungku seuneu anu hurung kacida. Tuluy jalma-jalma ieu dibeungkeut bari marake jubahna, calanana, panutup sirahna, jeung pakean sejenna, sarta dialungkeun ka tengah-tengah tungku seuneu anu hurung kacida. Ku sabab parentah raja teh kacida gancangna kudu dilaksanakeun, sarta tungku teh kacida panasna, jemplingna seuneu maehan jalma-jalma anu ngangkat Sadrakh, Mesakh, jeung Abednego. Ari tilu jalma ieu, nya eta Sadrakh, Mesakh, jeung Abednego, murag ka tengah-tengah tungku seuneu anu hurung kacida dina kaayaan dibeungkeut. Geus kitu Raja Nebukadnesar kacida heranna, tuluy gugah kalayan gancang, sarta nyarios ka para panaséhatna, “Naha lain urang ngalungkeun tilu jalma anu dibeungkeut ka tengah-tengah seuneu?” Maranehanana ngawaler sarta nyarios ka raja, “Leres, nun raja.” Anjeunna ngawaler sarta nyarios, “Tingali, kuring ningali opat urang anu leupas, keur leumpang di tengah-tengah seuneu, sarta maranehanana teu cilaka; jeung rupa anu kaopat teh sapertos Putra Allah.” Daniel 3:19–25.
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
Dua saksi, anu dilambangkeun ku Shadrach, Meshach, jeung Abednego, tuluy diangkat jadi panji, lajeng éta segel bakal katempo.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Karya Roh Suci nyaeta ngayakinkeun dunya ngeunaan dosa, ngeunaan kabeneran, jeung ngeunaan pangadilan. Dunya ngan ukur bisa dipapatahan ku jalan ningali jalma-jalma anu percaya kana bebeneran disucikeun ku bebeneran éta, ngalampahkeun nurutkeun prinsip-prinsip anu luhur jeung suci, nembongkeun kalayan écés dina harti anu luhur tur mulya, garis pamisah antara jalma-jalma anu ngajaga parentah-parentah Allah jeung jalma-jalma anu nginjak-injak éta di handapeun suku maranéhna. Pangudusan ku Roh nandaan bédana antara jalma-jalma anu miboga segel Allah, jeung jalma-jalma anu ngajaga poé reureuh palsu. Nalika ujian éta datang, bakal kacida écésna ditémbongkeun naon ari tanda sato galak téh. Eta nyaeta miara poé Minggu. Jalma-jalma anu sanggeus ngadangu bebeneran, tetep nganggep poé ieu suci, nanggung tanda tangan manusa dosa, anu nyangka rék ngarobah mangsa jeung hukum. Bible Training School, 1 Désémber 1903.”
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
Nalika hukum Minggu dilaksanakeun, Amérika Sarikat bakal ngalieuk ka Perserikatan Bangsa-Bangsa pikeun ngalaksanakeun padamelan nubuatna. Manéhna bakal nipu dunya ku mujijat-mujijat anu dipigawéna, sakumaha dilambangkeun ku tari Salome. Nalika manéhna ngalakukeun tarian panipuanana, palacuran Tirus bakal ngawihkeun lagu-laguna, sarta orkestra Nebukadnesar bakal maénkeun musikna. Amérika Sarikat mingpin dina maksa dunya narima lagu éta, sarta sujud di hareupeun éta patung.
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. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Tuluy kuring ningali deui hiji sato galak séjén naék ti jero bumi; tandukna dua, siga anak domba, tapi manéhna nyarita kawas naga. Jeung manéhna ngalaksanakeun sakabéh kakawasaan sato galak anu kahiji di hareupeunana, sarta ngajadikeun bumi jeung sakur nu maratuh di jerona nyembah ka sato galak anu kahiji, anu tatu mautna geus cageur. Jeung manéhna ngalakukeun kaajaiban-kaajaiban anu gedé, nepi ka ngajadikeun seuneu turun ti langit ka bumi di hareupeun jalma-jalma, sarta nipu maranéhna anu maratuh di bumi ku jalan mujijat-mujijat anu dipasihan kakawasaan ka manéhna pikeun dipigawé di hareupeun sato galak éta; bari ngomong ka maranéhna anu maratuh di bumi, supaya maranéhna nyieun hiji arca pikeun sato galak anu kungsi katarajang ku pedang, tapi tetep hirup. Jeung manéhna dipasihan kakawasaan pikeun méré napas hirup ka arca sato galak éta, supaya arca sato galak éta bisa nyarita, sarta nyababkeun supaya sakur anu teu daék nyembah ka arca sato galak éta dipaéhan. Jeung manéhna ngajadikeun sakumna jalma, boh leutik boh gedé, boh beunghar boh miskin, boh merdéka boh budak, narima hiji tanda dina leungeun katuhuna atawa dina tarangna; sarta supaya teu aya saurang ogé anu bisa meuli atawa ngajual, iwal ti anu boga éta tanda, atawa ngaran sato galak éta, atawa bilangan ngaranna. Ieu hikmah. Anu boga pangarti, mangka itung bilangan sato galak éta, sabab éta téh bilangan hiji manusa; jeung bilanganana genep ratus genep puluh genep. Wahyu 13:11–18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
Mesir dina poé-poé panungtungan ngagambarkeun dunya (anu harita diparéntah ku Perserikatan Bangsa-Bangsa), tapi aya hiji “Woe” (lambang Islam), anu geus diucapkeun ngalawan jalma-jalma (Amérika Sarikat) anu nyiar pitulung ka Mesir. Nalika tilu jalma mulya dialungkeun kana tungku seuneu sarta jadi panji pikeun dunya, tungku éta saéstuna lain tungku Nebukadnésar.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
Cilaka maranéh anu turun ka Mesir pikeun néangan pitulung; anu ngandelkeun kana kuda, jeung ngandel kana karéta perang, lantaran éta loba; jeung kana pasukan berkuda, lantaran éta kacida kuatna; tapi maranéhna henteu nengetan ka Anu Mahasuci ti Israél, sarta henteu neangan PANGERAN! Sanajan kitu, Mantenna ogé wijaksana, sarta baris ngadatangkeun cilaka, jeung moal narik deui pangandika-Na; tapi baris gugah ngalawan kulawarga jalma-jalma durjana, jeung ngalawan pitulung jalma-jalma anu ngalakonan kajahatan. Ari urang Mesir téh manusa, lain Allah; jeung kudana daging, lain roh. Lamun PANGERAN ngalegaan panangan-Na, boh anu méré pitulung boh anu ditulungan bakal tisoledat, sarta maranéhna kabéh bakal binasa babarengan. Sabab kieu PANGERAN parantos ngandika ka kuring: Saperti singa jeung anak singa ngagero ngaguruh dina mangsana, waktu sakumpulan angon disaurkeun pikeun ngalawan anjeunna, anjeunna moal sieun ku sora maranéhna, atawa ngarendah ku raména maranéhna; kitu deui PANGERAN semesta alam bakal turun pikeun perang demi Gunung Sion, jeung demi pasirna. Saperti manuk anu hiber, kitu PANGERAN semesta alam bakal nangtayungan Yerusalem; ku nangtayungan ogé Mantenna bakal nyalametkeun éta; jeung ku ngalangkungi Mantenna bakal ngajaga éta. Baliklah ka Anjeunna, ti Anjeunna anu ku urang Israél geus dipasihan panolakan anu jero. Sabab dina poé éta unggal jalma bakal miceun brahala pérakna, jeung brahala emasna, anu dijieun ku leungeun anjeun sorangan pikeun jadi dosa ka anjeun. Tuluy urang Asyur bakal rubuh ku pedang, lain ku pedang jalma anu gagah; jeung pedang, lain pedang jalma hina, bakal ngalalap anjeunna; tapi anjeunna bakal kabur ti pedang, jeung nonoman-nonomanana bakal dikalahkeun. Jeung anjeunna bakal ngaléngkah ka bentengna ku sabab sieun, jeung para pangéranana bakal kasieunan ku panji, saur PANGERAN, anu seuneuna aya di Sion, jeung tungkuna aya di Yerusalem. Yesaya 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Yerusalem téh mangrupa tungku anu bakal dipaluruh ku dunya, sarta maranéhna baris ningali opat lalaki keur leumpang di jerona.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
Tuluy Nebukadnesar ngadeukeutan ka lawang tungku seuneu anu hurung ngagedur, tuluy nyarios sarta ngandika, “Sadrah, Mesah, jeung Abednego, maraneh abdi-abdi Allah Nu Maha Luhur, kaluar, jeung kamari!” Tuluy Sadrah, Mesah, jeung Abednego kaluar ti tengah-tengah seuneu. Jeung para pangéran, para gubernur, para panglima, jeung para panaséhat raja, sanggeus karumpul, ningali ka ieu jelema-jelema, yén kana awak maranéhna seuneu teu boga kakawasaan pisan; rambut dina sirahna ogé teu aya anu kaduruk, pakéanana teu robah, malah bau seuneu gé teu nempel ka maranéhna. Tuluy Nebukadnesar nyarios sarta ngandika, “Mugia diberkahan Allahna Sadrah, Mesah, jeung Abednego, anu geus ngutus malaikat-Na sarta nyalametkeun abdi-abdi-Na anu percanten ka Anjeunna, anu geus ngarobah pangandika raja, sarta geus nyerahkeun awakna, supaya maranéhna henteu ngabdi atawa nyembah ka allah naon baé, iwal ka Allah maranéhna sorangan.” Daniel 3:26–28.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
Geus Nebukadnesar ngadamel deui hiji dekrit. Eta dekrit ngalambangkeun dekrit panungtungan dina poe-poe ahir. Anjeunna ngaluarkeun dekrit pati, anu dina usaha-na nu leuleus pikeun ngangkat Allah sawarga, sajatina mangrupa perlambang nubuat tina dekrit pati dina ahir dunya. Nebukadnesar, anu ngawakilan saurang raja dina ahir dunya, mangrupakeun lambang sapuluh raja milik naga anu ngalakukeun cabul jeung awewe palacur ti Roma. Dekrit saterusna dina skenario nubuat nya eta dekrit pati, sarta sanajan Nebukadnesar keur ngadamel hiji proklamasi pikeun jamanna sorangan, sajatina anjeunna ngawakilan dekrit panungtungan tina persatuan tilu rangkep dina poe-poe ahir. Eta dekrit teh nya eta dekrit pati anu diberlakeun sanggeus panto kasempetan ditutup, tapi moal kungsi dilaksanakeun ngalawan umat Allah.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Ku sabab éta sim kuring ngaluarkeun hiji parentah, yén unggal bangsa, umat, jeung basa, anu nyarita naon baé anu salah ngalawan ka Allahna Sadrakh, Mesakh, jeung Abednego, bakal dipotong-potong, sarta imah-imahna bakal dijadikeun tempat runtah: sabab teu aya Allah séjén anu sanggup nyalametkeun ku cara sapertos kieu. Tuluy raja ngangkat Sadrakh, Mesakh, jeung Abednego kana kalungguhan anu leuwih luhur di wewengkon Babul. Daniel 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Ayeuna urang geus nyatet cekap tina tilu bab kahiji kitab Daniel pikeun ngamimitian panalungtikan urang kana bab kaopat jeung kalima, anu dikawasa ku prinsip nubuat “repeat and enlarge”. Daniel bab kaopat nandaan taun 1798 jeung awal sato galak bumi, sedengkeun Daniel bab kalima nandaan hukum Minggu, jeung ahir sato galak bumi nalika éta nyarita saperti naga. Dua bab éta kudu dihijikeun “line upon line” jeung tilu bab kahiji supaya ngawangun dina luhureun struktur amanat tilu malaikat. Ku sabab éta, urang baris heula netelakeun kalayan taliti prinsip “line upon line”.
We will continue in the next article.
Urang bakal neruskeun dina artikel salajengna.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Belsyasar geus dibéré loba kasempetan pikeun nyaho jeung ngalakonan pangersa Allah. Anjeunna geus ningali aki-aki na, Nebukadnesar, diusir ti pakumpulan manusa. Anjeunna geus ningali akal budi anu ku raja anu sombong éta dipikareueus dicabut ku Anu maparin éta akal budi. Anjeunna geus ningali raja éta dihalau ti karajaanna, sarta dijadikeun sobat sasatoan galak di padang. Tapi kanyaah Belsyasar kana kasenangan jeung ngamulyakeun diri sorangan mupus palajaran-pelajaran anu saenyana teu meunang poho ku anjeunna; sarta anjeunna ngalakukeun dosa-dosa anu sarupa jeung anu ngabalukarkeun hukuman-hukuman anu kacida nyata na tumiba ka Nebukadnesar. Anjeunna nyia-nyiakeun kasempetan-kasempetan anu ku rahmat dipaparinkeun ka anjeunna, bari ngalalaworakeun ngamangpaatkeun kasempetan-kasempetan anu aya dina jangkauan anjeunna pikeun jadi wawuh kana bebeneran. ‘Naon anu kudu ku sim kuring dipigawé supaya salamet?’ nyaéta hiji pananya anu ku eta raja anu agung tapi bodo diliwatan kalawan teu paduli.” Bible Echo, April 25, 1898.