The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.

Lambang Nebukadnesar dina pasal opat téh matak héran. “Tujuh waktu”-na ngalambangkeun mangsa-mangsa nalika paganisme (anu sapopoé), jeung kapapaan (palanggaran anu ngababarkeun karuksakan), nginjak-injak Bait Suci jeung pasukan.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Tuluy kuring ngadéngé hiji nu suci keur nyarita, tuluy nu suci séjén nanya ka nu suci anu keur nyarita téa, “Sabaraha lila éta tetenjoan ngeunaan kurban sapopoé, jeung palanggaran nu ngadatangkeun kakosongan, nepi ka boh tempat suci boh pasukan dipasrahkeun pikeun diinjak-injak?” Daniel 8:13.

The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.

Ngajugjugna “duanana tempat suci jeung pasukan,” sakumaha kacatet dina ayat katilu welas, ngawakilan “tujuh kali” anu mangrupa anu pamungkas tina dua amarah Allah; ari “tujuh kali” Nebukadnésar ngawakilan “tujuh kali” anu mangrupa anu kahiji tina amarah Allah, tapi duanana sacara profétis digambarkeun minangka garis anu sarua.

And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.

Jeung Kami bakal ngaguratkeun ka luhur Yerusalem tali ukuran Samaria, jeung unting-untingna kulawarga Ahab; sarta Kami bakal ngusap Yerusalem sakumaha hiji jelema ngusap piring, ngusapna, tuluy malikkeunana ka handap. 2 Raja-raja 21:13.

Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.

Daniel pasal dalapan, sareng ayat tilu welas, nuju nyarioskeun garis kadua tina pangamuk Allah, sakumaha ditimpakeun ka karajaan kidul Yuda, dimimitian dina taun 677 SM. “Tujuh kali” Nebukadnesar ngagambarkeun garis pangamuk Allah anu kahiji, sakumaha ditimpakeun ka karajaan kalér Israil, dimimitian dina taun 723 SM. “Tujuh kali” Nebukadnesar ngagambarkeun sarébu dua ratus genep puluh taun nalika kapirisme nincak handap tempat suci sareng pasukan, dituturkeun ku sarébu dua ratus genep puluh taun nalika kapausan nincak handap tempat suci sareng pasukan.

Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.

Kapausan mah ngan saukur paganisme anu ditutupan ku pangakuan Kristen. Saolah-olah “paganisme anu dibaptis.” Taya nanaon dina Katolik anu ngawakilan Kristus atawa Kakristenan. Dunya geus diajar kanyataan éta dina sajarah Jaman Poék, tapi ti saprak 1798, dunya geus mopohokeunana. Kapapaan miboga hate anu sarua jeung paganisme. Agama jeung ritus-ritus éta agama téh sarua pisan. Hukuman “tujuh mangsa” ka Nebukadnesar ngawengku yén anjeunna dipaparin hate sato galak. Hate sato galak anu dipaparinkeun ka anjeunna téh nya éta hate anu ngawakilan agama paganisme, boh paganisme anu terus terang boh paganisme anu disamur dina wangun Katolik. Sadérék White netelakeun yén naga dina Wahyu dua welas téh nyaéta Iblis, tapi dina harti kadua éta téh Roma pagan.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Ku kituna sanajan naga téh, utamana, ngagambarkeun Sétan, dina harti kadua, éta téh lambang Roma kapir.” The Great Controversy, 439.

The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.

Sato anu digambarkeun ku Nebukadnesar salila “tujuh mangsa,” nyaéta sato milik naga salila sarébu dua ratus genep puluh poé, tuluy sato milik Katolikisme salila sarébu dua ratus genep puluh poé deui. Dina ahir poé-poé éta, Nebukadnesar jadi lambang Amérika Sarikat, anu ahirna nyaéta nabi palsu. Dina harti nubuat, Nebukadnesar ngawakilan naga, sato galak, jeung nabi palsu, nyaéta tilu kakawasaan anu ngawangun Babul rohani, sarta anu mingpin dunya ka Armagedon. Nebukadnesar ngawakilan Babul harfiah, sarta ku kituna anjeunna dipaké minangka lambang pikeun sakabéh tilu kakawasaan anu ngawangun Babul rohani dina poé-poé panungtungan.

In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.

Pikeun ngawanohkeun perlambang anu kakara diidéntifikasi téh, penting heula netepkeun posisi Nebukadnésar dina taun 1798, nalika karajaanana dipulihkeun dina ahir “tujuh mangsa.” Urang baris netepkeun ieu patokan dina Daniel pasal opat, saméméh urang mimiti ngaléngkah ngaliwatan éta pasal ku cara anu leuwih sistematis.

At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.

Dina “mangsa ahir” taun 1798, kitab Daniel dibuka segelna, sarta kitab éta tuluy ngalaksanakeun maksudna, nya éta nembongkeun cahaya anu beuki nambahan, anu bakal nguji, ngamurnikeun, sarta ngahasilkeun dua golongan panyembah. Dibukana segel kitab Daniel nandaan mimiti prosés pangujian tilu léngkah anu dumasar kana bebeneran-bebeneran anu diwawarkeun dina mangsa éta.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

Tuluy anjeunna ngandika, “Leumpanglah, Daniel, sabab kecap-kecap ieu geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dijadikeun bodas, jeung diuji; tapi jalma-jalma jahat bakal terus ngalakonan kajahatan; jeung moal aya saurang ogé ti antara jalma-jalma jahat anu bakal ngarti; tapi jalma-jalma wijaksana bakal ngarti.” Daniel 12:9, 10.

The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.

Tujuan nubuat tina dibukana kitab anu diwangun ku kitab Daniel jeung kitab Wahyu, nyaéta pikeun nguji generasi anu hirup dina mangsa sajarah nalika kitab éta dibuka. Dina Daniel dua belas, aya tilu nubuat waktu anu diidéntifikasi. Anu kahiji nyaéta sarébu dua ratus genep puluh taun nalika kakawasaan umat suci kudu dipencarkeun.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.

Tapi maneh, eh Daniel, singkepkeun eta kecap-kecap, jeung segelkeun eta kitab, nepi ka mangsa ahir: loba anu baris mudik-mandir, jeung pangaweruh baris nambahan. Tuluy kuring, Daniel, ningali, jeung, tingali, aya dua deui anu nangtung, hiji di sisi dieu sisi walungan, jeung nu hiji deui di sisi ditu sisi walungan. Jeung hiji nyarita ka lalaki anu make pakean linen, anu aya di luhur cai walungan, “Sabaraha lila nepi ka ahir ieu hal-hal anu matak pikaheraneun?” Jeung kuring ngadangu lalaki anu make pakean linen, anu aya di luhur cai walungan, nalika anjeunna ngangkat leungeun katuhu jeung leungeun kenca-Na ka langit, sarta sumpah demi Mantenna anu hirup salalanggengna, yen ieu teh baris lumangsung salila hiji mangsa, dua mangsa, jeung satengah mangsa; jeung nalika anjeunna geus ngarampungkeun ngaburak-barik kakawasaan umat suci, sakabeh ieu perkara baris rengse. Daniel 12:4–7.

The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.

Dua mangsa nubuat séjén dina pasal dua welas téh nyaéta sarébu dua ratus salapan puluh poé jeung sarébu tilu ratus tilu puluh lima poé.

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.

Jeung kuring ngadangu, tapi teu ngartos; tuluy saur kuring, Ya Gusti abdi, kumaha ahirna sagala hal ieu? Jeung Mantenna ngadawuh, Geura indit, Daniel, sabab ieu kecap-kecap geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu bakal dimurnikeun, dijadikeun bodas, jeung diuji; tapi anu jahat bakal terus ngalakonan kajahatan; jeung moal aya sahiji ogé ti antara anu jahat anu bakal ngartos; tapi anu wijaksana bakal ngartos. Jeung ti waktu kurban sapopoé dicabut, sarta kakirikan anu ngajadikeun tumpur ditegakkan, bakal aya sarebu dua ratus salapan puluh poé. Bagja jalma anu ngadagoan, sarta nepi ka sarebu tilu ratus tilu puluh lima poé. Daniel 12:8–12.

In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”

Dina ayat-ayat éta, “waktu panungtungan” disebut dua kali sarta ditetepkeun minangka titik nalika kecap-kecap Daniel bakal dibuka segelna. Kecap-kecap anu jadi jejer tina dibuka segelna dina “waktu panungtungan” téh nya éta tilu mangsa nubuat: sarébu dua ratus genep puluh (sawaktu, dua waktu, jeung satengah waktu), sarébu dua ratus salapan puluh, jeung sarébu tilu ratus tilu puluh lima. Dua tina tilu mangsa éta ditetepkeun minangka “poé.” Dua tina tilu éta réngsé dina taun 1798, sarta anu katilu réngsé pisan dina ahir taun 1843. Éta téh pisan dina ahir taun 1843, sabab ayat éta nyebut, “bagja anjeunna anu ngadagoan, sarta nepi ka…”

The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.

Kecap “cometh” hartina nyampeurkeun. Ku kituna bagja jalma anu ngadagoan, sarta ogé nyampeurkeun poé kahiji taun 1844. Waktu ngareureuhkeun dina pasemon sapuluh parawan dimimitian dina kuciwa anu kahiji dina sajarah kaum Millerite, sarta kuciwa éta sumping dina poé pangpandeurina pisan taun 1843, jeung poé pangpandeurina pisan taun 1843 nyampeurkeun poé kahiji pisan taun 1844. Berkah tina ngadagoan dimimitian nalika waktu ngareureuhkeun dimimitian dina kuciwa anu kahiji.

There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.

Aya kénéh loba pisan hal anu kudu dibahas dina ayat-ayat ieu, tapi poko anu keur urang tinimbangan di dieu nyaéta peran nubuat Daniel. Tujuan kitab Daniel, anu ku Daniel diwakilan dina petikan ieu, nyaéta pikeun ngahasilkeun hiji prosés panggujian tilu léngkah nalika kitab éta dibuka segelna. Ka Daniel diparéntahkeun supaya neruskeun jalanna nepi ka waktu ahir, nalika kitab éta kudu dibuka segelna. Kacindekan ieu pasal nekenkeun naon anu bakal kajadian nalika waktu ahir éta sumping.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Tapi engkau, muru ka jalan maneh nepi ka ahirna; sabab engkau bakal reureuh, sarta bakal nangtung dina bagian warisan maneh dina ahir poé-poé. Daniel 12:13.

The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.

Kitab Daniél téh kudu nangtung dina bagianna sorangan dina ahir poé-poé nubuat Daniél.

“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

“Lamun Allah maparin hiji pagawéan husus ka saurang manusa, manéhna kudu nangtung dina bagéan jeung tempatna sakumaha Daniel, siap ngawalon panggero Allah, siap ngalaksanakeun maksud-Na.” Manuscript Releases, jilid 6, 108.

At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”

Dina waktu ahir dina taun 1798, Daniel nangtung dina bagianna, anu dina ayat ka tilu welas diungkabkeun minangka “dina ahir poé-poé.” Ahir pangasingan Nebukadnesar salila “tujuh mangsa” nandakeun taun 1798, sabab éta réngsé “dina ahir poé-poé.”

And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.

Jeung dina ahir poe-poe éta, sim kuring Nebukadnesar ngangkat panon ka langit, sarta pangarti sim kuring mulang deui ka sim kuring; tuluy sim kuring muji ka Nu Maha Luhur, sarta ngagungkeun jeung ngahormat ka Mantenna anu hirup salalanggengna, anu kakawasaan-Na téh kakawasaan anu langgeng, sarta karajaan-Na turun-tumurun ti angkatan ka angkatan. Jeung sakabéh pangeusi bumi dianggap euweuh nanaon; sarta Mantenna ngalakonan nurutkeun pangersa-Na di antara balatentara langit jeung di antara pangeusi bumi; sarta taya saurang ogé anu bisa nahan panangan-Na, atawa nyarita ka Anjeunna, “Naon anu ku Anjeun dipigawe?” Dina waktu éta kénéh akal budi sim kuring mulang deui ka sim kuring; sarta pikeun kamulyaan karajaan sim kuring, kahormatan jeung kacahayaan sim kuring mulang deui ka sim kuring; sarta para panaséhat jeung para gegedén sim kuring néangan sim kuring; sarta sim kuring diteguhkeun dina karajaan sim kuring, jeung kaagungan anu pohara luhung ditambahkeun ka sim kuring. Ayeuna sim kuring Nebukadnesar muji, ngagungkeun, jeung ngahormat ka Raja sawarga, anu sagala padamelan-Na téh kabeneran, sarta jalan-jalan-Na téh kaadilan; jeung ka jalma-jalma anu hirup dina kasombongan Mantenna kawasa pikeun ngahinakeun maranéhna. Daniel 4:34–37.

The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”

Ungkara “ahir poé-poé” ngawakilan mangsa ahir dina taun 1798. Dina waktu éta, Nebukadnésar geus diteguhkeun dina karajaanna, anu geus lain deui sajarah ngeunaan sato-sato tina paganisme jeung papalisme. Dina titik éta, Nebukadnésar ngawakilan saurang manusa anu tos sapinuhna ditobatkeun, sarta ku kituna ngawakilan sato bumi dina nubuat Alkitab anu mimiti maréntah dina taun 1798, sarta éta dimimitian minangka anak domba, sanajan geus ditakdirkeun yén ahirna bakal nyarita saperti naga. Anjeunna ngawakilan sato bumi anu bakal maréntah salila tujuh puluh taun simbolis dina ngeusian Yesaya dua puluh tilu, sakumaha karajaan literalna maréntah salila tujuh puluh taun literal. Simbolisme éta “kacida pageuhna.”

Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.

Nebukadnesar ngawakilan hiji panyangkaran profétik antara tilu kakawasaan anu diwakilan dina Wahyu pasal dua welas jeung tilu welas. Di dinya maranéhna diidéntifikasi minangka naga, sato galak ti laut, jeung sato galak ti bumi. Dina Wahyu genep welas maranéhna diidéntifikasi minangka tilu kakawasaan anu mingpin dunya ka Armagedon. “Tujuh mangsa” Nebukadnesar ngahijikeun éta tilu sato galak téh, sabab Babul sacara harfiah ngagambarkeun Babul rohaniah, jeung garis nubuat anu sarua anu aya dina kitab Daniel diteruskeun dina kitab Wahyu, sabab éta dua kitab silihsampurnakeun.

Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.

Nebukadnesar ngalambangkeun taun 1798 minangka hiji patalina profétis antara naga, sato galak, jeung nabi palsu. Taun 1798 éta mangrupa “waktu ahir” pikeun amanat malaikat kahiji jeung sajarah Millerit. William Miller dipingpin pikeun nempatkeun sakabéh susunan profétisna dumasar kana pangakuanana kana naga paganisme jeung sato galak Katolikisme, tapi anjeunna henteu ningali Amérika Sarikat minangka sato galak tina bumi jeung nabi palsu. Anjeunna tiasa ningali sajarah saméméh “waktu ahir” dina taun 1798, tapi mangsa nu bakal datang tetep masih mangsa nu bakal datang. Dina “waktu ahir” taun 1989, kakawasaan nu tilu éta kakara bakal dipikawanoh.

The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.

Kabukana pangaweruh nubuat ngeunaan naga jeung sato galak dina taun 1798 digambarkeun ku Walungan Ulai dina pasal tujuh, dalapan, jeung salapan. Kabukana pangaweruh nubuat ngeunaan naga, sato galak, jeung nabi palsu dina taun 1989 digambarkeun ku Walungan Hiddekel dina pasal sapuluh, sabelas, jeung dua belas. Nebukadnesar ngawakilan gerakan malaikat kahiji anu sumping dina taun 1798, sarta anjeunna mangrupa perlambang Belsyasar anu ngawakilan gerakan malaikat katilu anu sumping dina taun 1989. Ku sabab éta, impian kadua Nebukadnesar dina pasal opat ngawakilan amanat malaikat kahiji.

Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.

“Pitu mangsa” Nebukadnesar réngsé dina “wanci ahir” taun 1798, ku datangna amanat pangéling ngeunaan pangadilan anu bakal datang. Dina “ahir poé-poé éta,” manéhna geus jadi jalma anu tobat, ku kituna ngagambarkeun tanduk Républikan tina sato galak bumi, nalika éta masih siga anak domba. Dina waktu anu sarua, manéhna ogé ngagambarkeun tanduk Protestan Filadelfia tina sato galak bumi.

As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.

Salaku raja kahiji Babul, anjeunna mangrupa tipé Belshazzar, raja panungtung Babul. Panghukumanana ditipikeun ku panghukuman Nimrod, sarta saterusna jadi tipé panghukuman Belshazzar. Panghukumanana ngalambangkeun dibukana pangadilan panalungtikan dina 22 Oktober 1844.

Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.

Nebukadnesar, raja, ka sakumna bangsa, nagara, jeung basa, anu maratuh di sakuliah bumi; mugi katengtreman dilimpahkeun ka aranjeun. Kaula nganggep hadé pikeun nganyatakeun tanda-tanda jeung kaajaiban-kaajaiban anu parantos dipidamel ku Allah Nu Maha Luhur ka kaula. Betapa agungna tanda-tanda-Na! jeung betapa kawasana kaajaiban-kaajaiban-Na! Karajaan-Na teh karajaan anu langgeng, jeung kakawasaan-Na teh turun-tumurun ti hiji turunan ka turunan saterusna. Kaula, Nebukadnesar, keur cicing tengtrem di jero bumi kaula, jeung mekar di jero karaton kaula: kaula ningali hiji impian anu ngajadikeun kaula sieun, jeung pikiran-pikiran dina pangkuleman kaula sarta tetenjoan dina sirah kaula ngaganggu kaula. Daniel 4:1–5.

The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”

Mimpi éta ngajadikeun Nebukadnesar sieun, sarta perlambang dina éta impian ngagambarkeun Injil langgeng ti malaikat kahiji, anu maréntahkeun manusa supaya “sieun ka Allah.”

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

Saterusna kuring nempo malaikat anu séjén ngapung di tengah langit, mawa Injil anu langgeng pikeun diwawarkeun ka maranéhna anu maratuh di bumi, ka unggal bangsa, kaom, basa, jeung umat, bari nyarios ku sora tarik, “Sieun ka Allah, sarta pasrahkeun kamulyaan ka Mantenna; sabab geus sumping waktuna pangadilan-Na; jeung sembah ka Mantenna anu ngadamel langit, bumi, laut, jeung cinyusu-cinyusu cai.” Wahyu 14:6, 7.

The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.

Injil anu langgeng téh hiji béja tilu léngkah; léngkah kahiji, sakumaha dilambangkeun ku malaikat kahiji, nyaéta sieun ka Allah; léngkah kadua nyaéta méré kamulyaan ka Mantenna; jeung léngkah katilu dilambangkeun ku jam pangadilan-Na. “Kamulyan” ngagambarkeun karakter, sarta “hayu urang turun” anu kadua dina carita panolakan Nimrod téh nya éta waktu karakter kota jeung munara éta dipariksa. Éta téh hiji pangadilan panalungtikan. Gabungan garéja jeung nagara nyaéta gambar sato galak, sarta léngkah kadua Nimrod nyaéta dina némbongkeun gambar sato galak éta, tapi léngkah kadua tina injil anu langgeng ngahasilkeun hiji pangagungan kana karakter Allah, lain kana karakter Nimrod.

Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.

Kasieun Nebukadnesar téh minangka lambang tina ujian kahiji, sakumaha ogé pilihan Daniel pikeun henteu ngadahar kadaharan Babul, sabab Daniel sieun ka Allah. Malaikat kahiji sumping dina sajarah dina taun 1798, sarta sanggeus éta dipaparin kakawasaan dina 11 Agustus 1840. Impian Nebukadnesar netepkeun datangna pesen kahiji dina waktu ahir dina taun 1798.

I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.

Kami ningali hiji impian anu nyieun kuring sieun, sarta pikiran-pikiran dina ranjang kuring jeung titingalian dina sirah kuring ngaganggu ka kuring. Ku sabab éta, kuring ngaluarkeun parentah supaya sakumna jalma wijaksana di Babul dihadirkeun ka hareupeun kuring, sangkan maranéhna méré nyaho ka kuring kana tafsir impian éta. Tuluy datang para ahli sihir, para ahli perbintangan, urang Kasdim, jeung para juru tenung; sarta kuring nyaritakeun impian éta di hareupeun maranéhna; nanging maranéhna henteu méré nyaho ka kuring kana tafsirna. Tapi tungtungna Daniel sumping ka hareupeun kuring, anu ngaranna Beltesyazar, nurutkeun kana ngaran allah kuring, jeung dina dirina aya roh para allah anu suci; sarta di hareupeun anjeunna kuring nyaritakeun impian éta, bari nyebut, He Beltesyazar, kapala para ahli sihir, ku sabab kuring nyaho yén roh para allah anu suci aya dina maneh, jeung euweuh rusiah anu matak nyusahkeun ka maneh, bejakeun ka kuring titingalian-titingalian tina impian kuring anu ku kuring geus katempo, jeung tafsirna. Daniel 4:5–9.

The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.

Datangna amanat nu kahiji dina mangsa ahir taun 1798, anu dilambangkeun ku kasieun Nebukadnésar, nandaan titik nalika kitab Daniel kudu dibuka segelna.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

Tapi maneh, eh Daniel, pengkuhkeun eta kecap-kecap, sarta segelkeun eta kitab, nepi ka mangsa ahir: loba anu baris bulak-balik, jeung pangaweruh baris nambahan. … Jeung manéhna ngandika, Pek angkat, Daniel: sabab eta kecap-kecap geus dipungkas jeung disegel nepi ka mangsa ahir. Loba anu baris disucikeun, dijadikeun bodas, sarta diuji; tapi anu jahat bakal migawe kajahatan: jeung moal aya sahiji ogé ti antara anu jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti. Daniel 12:4, 9, 10.

When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.

Nalika kitab Daniel dibuka segelna dina “waktu ahir”, jalma-jalma dipanggero supaya datang jeung nalungtik kana nambahanana pangaweruh, sarta panggero éta ahirna ngahasilkeun dua golongan anu nyembah. Hiji golongan henteu bisa ngarti, sedengkeun golongan séjén bisa ngarti. Jalma-jalma wijaksana ti Babul, anu digambarkeun minangka “tukang sihir, tukang nujum, urang Kasdim, jeung tukang ramal” teu bisa ngarti, tapi Daniel ngarti. “Jalma-jalma wijaksana” ti Babul teu bisa ngarti, ku kituna maranéhna ngagambarkeun jalma-jalma jahat. Daniel ngagambarkeun jalma-jalma wijaksana.

We will continue Daniel chapter four in the next article.

Urang baris neruskeun kana Daniel pasal opat dina tulisan salajengna.

“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.

“Jalma-jalma anu henteu satia kana pagawean Allah téh kakurangan dina asas; pameunteuanna lain tina watak anu bakal nungtun maranéhna pikeun milih nu bener dina sagala kaayaan. Para hamba Allah kudu ngarasa salawasna yén maranéhna aya dina panon dunungan maranéhna. Anjeunna anu nyaksian pésta pitenah Belshazzar téh hadir di sakabéh lembaga urang, di rohangan pembukuan padagang, di bengkel pribadi; jeung leungeun anu taya getihna téh sarua pasti keur nyatet kalalaworaan anjeun sakumaha éta nyatet hukuman pikasieuneun ka raja nu ngahujat. Panghukuman Belshazzar ditulis ku kecap-kecap seuneu, ‘Thou art weighed in the balances, and art found wanting’; sarta lamun anjeun gagal ngalaksanakeun kawajiban anu dipasrahkeun ku Allah ka anjeun, panghukuman anjeun bakal sarua.” Messages to Young People, 229.