Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Impian Nebukadnezar anu kadua nandaan “waktu ahir,” nalika dua golongan nu nyembah dipanggero supaya datang jeung nalungtik “nambahanana pangaweruh” anu geus dibuka segelna dina taun 1798. Saterusna, Daniel ogé diidéntifikasi minangka Beltesazar, ku kituna anjeunna diidéntifikasi minangka umat perjangjian Allah, sabab robahna ngaran sacara nubuatan nandaan hiji hubungan perjangjian. Nebukadnezar ngaku yén Daniel miboga ayana Roh Suci, sarta dumasar kana pangalamanana baheula jeung Daniel, anjeunna nyangka yén “teu aya rusiah” anu bakal nyusahkeun Daniel, tapi rusiah tina impian ieu mémang nyusahkeun Daniel.

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. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. 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 4:9–19.

“Hé Béltesasar, kapala para ahli sihir, ku sabab kuring terang yén roh allah-allah nu suci aya dina diri maneh, sarta euweuh rusiah anu matak nyusahkeun ka maneh, béjakeun ka kuring titingalian tina impian kuring anu ku kuring geus katingali, jeung hartina. Kieu titingalian dina pikiran sirah kuring waktu keur di ranjang; kuring ningali, jeung behold, aya hiji tangkal di tengah bumi, sarta jangkungna kacida gedéna. Tangkal éta tumuwuh, sarta jadi kuat, jeung jangkungna ngahontal ka langit, sarta katembongna nepi ka tungtung sakuliah bumi: daun-daunna éndah, buahna loba, jeung dina éta aya kadaharan keur sakumna; sato-sato galak di tegal meunang ngiuhan handapeunana, jeung manuk-manuk di langit cicing dina dahan-dahanna, sarta sagala nu hirup meunang kadaharan ti dinya. Kuring ningali dina titingalian dina pikiran sirah kuring waktu keur di ranjang, jeung behold, aya hiji pangawas jeung hiji nu suci turun ti sawarga; anjeunna sasambat tarik, sarta nyarios kieu, Tebang éta tangkal, sarta potong dahan-dahanna, rontokkeun daun-daunna, jeung paburakkeun buahna: sing sato-sato nyingkah ti handapeunana, jeung manuk-manuk ti dahan-dahanna: Sanajan kitu tinggalkeun tunggul akar-akarna dina taneuh, nya éta ku beungkeut beusi jeung tambaga, dina jukut ngora di tegal; sarta sina katitihan ku ibun ti langit, jeung sing bagianna babarengan jeung sato-sato dina jukut bumi: Sing haténa dirobah tina haté manusa, sarta sing dibikeun ka anjeunna haté sato galak: jeung sing tujuh mangsa kaliwat ka anjeunna. Perkara ieu ku putusan para pangawas, jeung pamenta ku pangandika nu suci-suci: supaya nu hirup nyaho yén Nu Maha Luhur maréntah dina karajaan manusa, sarta mikeun éta ka saha waé anu dipikahoyong-Na, jeung nangtukeun anu panghina-hinana di antara manusa pikeun maréntah di dinya. Ieu impian ku kuring, Raja Nebukadnesar, geus katingali. Ayeuna maneh, hé Béltesasar, jentrekeun hartina, ku sabab sakabeh jalma wijaksana di karajaan kuring teu sanggup ngabéjakeun ka kuring hartina: tapi maneh sanggup; sabab roh allah-allah nu suci aya dina diri maneh.” Tuluy Daniel, anu ngaranna Béltesasar, kacida kagétna salila sajam, sarta pikiranana ngaganggu anjeunna. Raja ngawaler, sarta nyarios, “Hé Béltesasar, ulah impian éta atawa hartina ngaganggu ka maneh.” Béltesasar ngawaler sarta nyarios, “Juragan abdi, mugi impian éta tumiba ka jalma-jalma anu ngabencian ka anjeun, sarta hartina ka musuh-musuh anjeun.” Daniel 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daniél “kaganggu” ku éta impian jeung tafsirna, sabab anjeunna tiasa ngartos kumaha Nebukadnésar bisa karasa kaceuceub ku éta tafsir, tapi sanggeus Nebukadnésar ngadorong anjeunna supaya nyarita, Daniél maparin ka Nebukadnésar hiji pangéling-ngéling ngeunaan panghukuman anu bakal datang. Éta pangéling-ngéling ngeunaan panghukuman anu bakal datang téh mangrupa lambang tina pangéling-ngéling malaikat kahiji anu sumping dina mangsa ahir, dina taun 1798.

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 Beltesyazar, kacida kacida kagétna salila sajam, sarta pikiranana ngaganggu anjeunna. Raja nyarios sarta ngandika, “Beltesyazar, ulah ngantep impian éta, atawa tafsirna, ngaganggu anjeun.” Beltesyazar ngawaler sarta nyarios, “Juragan abdi, mugia impian éta tumiba ka jalma-jalma anu ngabencian anjeun, sarta tafsirna ka musuh-musuh anjeun.” Daniel 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daniel “kagété salila sajam.” Kecap “sajam” téh mangrupa salah sahiji tina lima kali kecap “sajam” muncul dina kitab Daniel, sarta teu kapanggih di tempat séjén mana waé dina Perjanjian Heubeul. Di dieu kecap éta ngawakilan mangsa waktu nalika Daniel, anu ngawakilan jalma-jalma “wijaksana” anu ngartos kana nambahanana pangaweruh, nyiapkeun pikeun masihan pangéling-ngéling malaikat kahiji, anu ngumumkeun dibukana pangadilan panalungtikan dina 22 Oktober 1844. Tafsiran Daniel ngeunaan éta impian ngawengku, lain ngan ukur pangumuman ngeunaan hiji pangadilan anu bakal datang, tapi ogé hiji panggero ka Nebukadnesar supaya eureun tina dosa, anu ngagambarkeun Injil langgeng tina malaikat kahiji. “Sajam” éta sacara profétis bakal ditempatkeun dina mangsa ahir, dina taun 1798, nalika malaikat kahiji asup kana sajarah. Malaikat kahiji asup kana sajarah dina taun 1798, dina panungtungan “tujuh kali” pamales kanyeri Allah anu ditumpahkeun ka karajaan kalér, anu dimimitian dina taun 723 SM.

For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

Sabab éta téh poé-poé pamalesan, supaya sagala perkara anu geus dituliskeun digenepan. Tapi cilaka maranéhna anu keur kakandungan, jeung maranéhna anu keur nyusuan, dina poé-poé éta! sabab bakal aya kasangsaraan anu gedé di éta nagri, jeung murka ka ieu bangsa. Jeung maranéhna bakal tumpur ku seukeutna pedang, sarta bakal dibawa jadi tawanan ka sakumna bangsa: jeung Yerusalem bakal diinjak-injak ku bangsa-bangsa kapir, nepi ka mangsa bangsa-bangsa kapir digenepan. Lukas 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadnesar kudu hirup kalayan hate sato salila mangsa pamales kanyeri Allah, anu didatangkén ka karajaan kalér Israél, sabab Nebukadnesar téh raja ti kalér. Lukas nandaan éta mangsa anu sarua minangka “jaman-jaman” (“jaman-jaman bangsa-bangsa kapir”), dina wangun jamak, nalika anjeunna nandaan titik ahir tina dipapayna Yérusalém.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Jeung maranéhna bakal gugur ku seukeutna pedang, sarta bakal dibawa ka pangbuangan ka sakumna bangsa; jeung Yerusalem bakal diinjak-injak ku bangsa-bangsa séjén, nepi ka mangsa bangsa-bangsa séjén téh kacumponan. Lukas 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Dina kitab Wahyu, mangsa bangsa-bangsa kapir nginjak-injak tempat suci jeung pasukan téh ngan saukur dipikawanoh minangka sarébu dua ratus genep puluh taun, sabab éta ngan saukur nekenkeun mangsa panganiayaan kapausan.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

Tapi palataran anu aya di luar Bait Allah ulah diukur, sabab éta geus dipasrahkeun ka bangsa-bangsa kapir; jeung maranéhna bakal nginjak-injak kota suci salila opat puluh dua bulan. Jeung Kami bakal maparin kakawasaan ka dua saksi Kami, sarta maranéhna bakal ngaramal salila sarébu dua ratus genep puluh poé, maké pakean karung. Wahyu 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Talatah peringatan anu dipasihkeun ku Daniel ka Nebukadnesar ngagambarkeun talatah peringatan ngeunaan pangadilan anu bakal datang. Datangna talatah peringatan éta sacara simbolis ditempatkeun dina taun 1798, nyaéta nalika malaikat kahiji sumping pikeun mapagkeun ngeunaan pangadilan panyelidikan anu geus ngadeukeutan. Pangadilan anu diprediksikeun ka Nebukadnesar kajadian dina pamakéan kadua kecap “jam” dina pasal opat.

All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. 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 4:28–33.

Sakabéh ieu tumiba ka Raja Nebukadnesar. Sanggeus dua belas bulan lilana, anjeunna keur leumpang di karaton karajaan Babul. Raja ngandika sarta saurna, “Naha ieu lain Babul anu agung, anu ku kami diwangun jadi padumukan karajaan ku kakawasaan kakuatan kami, sarta pikeun kamulyaan kaagungan kami?” Nalika éta kecap masih aya dina sungut raja, aya sora ragrag ti sawarga, saur-Na, “He raja Nebukadnesar, ka anjeun ieu diucapkeun: karajaan geus dicabut ti anjeun. Jeung maranéhna bakal ngusir anjeun ti antara manusa, sarta tempat cicing anjeun bakal jeung sato-sato galak di tegal; maranéhna bakal ngajadikeun anjeun ngadaharna jukut kawas sapi, jeung tujuh mangsa bakal kaliwat ngalangkungan anjeun, nepi ka anjeun nyaho yén Nu Maha Luhur maréntah dina karajaan manusa, sarta maparin éta ka saha baé anu dipikahoyong ku Anjeunna.” Dina jam éta kénéh éta perkara kalaksanakeun ka Nebukadnesar; sarta anjeunna diusir ti antara manusa, jeung ngadahar jukut kawas sapi, sarta awakna kabaseuhan ku ibun sawarga, nepi ka buukna tumuwuh kawas bulu garuda, jeung kuku-kukuna kawas cakar manuk. Daniel 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Pangadilan anu geus diprediksikeun téh datang dina “jam” éta pisan waktu Nebukadnésar ngagedékeun haténa ku kasombongan. Pangadilan pamariksaan anu geus diprediksikeun, datang nalika “jam” pangadilan pamariksaan Allah mimiti lumangsung.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“Jam” pangadilan Allah dina tanggal 22 Oktober 1844 geus ngahasilkeun dua golongan anu nyembah, anu digambarkeun minangka “anu wijaksana” jeung “anu jahat” dina Daniel pasal dua welas, sarta anu ogé digambarkeun minangka “anu wijaksana” atawa “anu bodo” dina misil ngeunaan sapuluh parawan, sarta anu ogé digambarkeun minangka jalma-jalma anu dibenerkeun ku iman dina Habakuk pasal dua, anu dibédakeun ti jalma-jalma anu nembongkeun sipat anu sarua jeung anu kungsi dipiboga ku Nebukadnesar dina “jam” nalika pangadilanna sumping.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Tingal, jiwana anu ngagedéan dirina teu lempeng dina dirina; tapi jalma anu bener bakal hirup ku iman-na. Habakuk 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

Dua golongan dina unggal tina tilu garis éta nembongan nalika “jam” pangadilan-Na sumping dina 22 Oktober 1844, anu ku éta “jam” pangadilan Nebukadnesar dilambangkeun. Taun 1798 mangrupakeun panutup amarah “kahiji” tina “tujuh kali,” nalika kapausan eureun makmur, sabab dirina narima tatu anu maot.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Jeung raja éta bakal ngalakukeun nurutkeun kahayangna sorangan; sarta manéhna bakal ngagungkeun dirina, jeung ngamulyakeun dirina saluhureun unggal allah, sarta bakal nyarita hal-hal anu matak pikaheraneun ngalawan Allahna sagala allah, sarta bakal hasil nepi ka bebenduna rengse kalaksanakeunana: sabab anu geus ditangtukeun téh bakal kajadian. Daniel 11:36.

1844, was the end of the “last” indignation:

1844, nyaéta ahir tina amarah “pamungkas”:

And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

Mangka saur anjeunna, “Tenjo, ku Kami rek dipikaweruhkeun ka maneh naon anu bakal kajadian dina ahir pangeran amarah éta; sabab dina waktos anu geus ditangtukeun, ahirna bakal kajadian.” Daniel 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Pamakéan munggaran kecap “jam,” dina Daniel pasal opat, ngagambarkeun taun 1798; anu mangrupa ahir tina anu “kahiji” tina amarah Allah salila “tujuh waktu” ngalawan karajaan kalér Israél; datangna amanat malaikat kahiji dina mangsa ahir; sarta ahir tina “tujuh waktu” Nebukadnesar dina “ahir poé-poé.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Pamakéan kadua tina kecap “jam,” dina Daniel pasal opat, ngagambarkeun taun 1844; nyaéta ahir tina amarah “pamungkas” salila “tujuh kali,” ka karajaan kidul Yuda. Ieu ogé nandakeun datangna pangadilan panalungtikan, jeung pangadilan pribadi Nebukadnesar.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Bab hiji netelakeun sajarah prosés pangmujian tilu léngkah, sarta nandaan panguatan talatah malaikat kahiji dina 11 Agustus 1840. Bab opat ngagambarkeun datangna talatah malaikat kahiji dina waktu ahir taun 1798, sarta kudu ditumpangtindihkeun kana bab hiji. Bab opat nekenkeun talatah malaikat kahiji jeung pangélingna ngeunaan pangadilan nu keur ngadeukeutan, sarta nandaan 22 Oktober 1844, jeung datangna talatah malaikat katilu.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Maranéhna babarengan ngawakilan awalna lain ngan Adventisme, tapi ogé Amérika Sarikat. Pasal hiji nepi ka tilu ogé nyangkem sajarah dina panungtungan Adventisme, jeung panungtungan Amérika Sarikat. Pasal lima, sarta kasaksian ngeunaan Belsyazar, ogé saluyu jeung tilu pasal anu kahiji éta.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Bab hiji, anu saluyu jeung bab opat, ngagambarkeun gerakan malaikat kahiji, sarta sajarah nalika kitab Daniel dibuka segélna dina mangsa ahir taun 1798. Amanat anu harita dibuka segélna téh dilambangkeun ku titingalian ngeunaan Walungan Ulai, anu ngawakilan nambahanana pangaweruh anu aya dina Daniel bab tujuh, dalapan, jeung salapan.

In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

Dina taun katilu pamaréntahan raja Belshazzar hiji titingalian nembongan ka kuring, nya ka kuring Daniel, sanggeus anu nembongan ka kuring ti heula. Jeung kuring ningali dina hiji titingalian; sarta kajadian, waktu kuring ningali, yén kuring aya di Susyan dina karaton, anu aya di propinsi Elam; sarta kuring ningali dina hiji titingalian, jeung kuring aya di sisi walungan Ulai. Daniel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Bab hiji nepi ka tilu, sajajar jeung bab lima; ngagambarkeun gerakan malaikat katilu, jeung sajarah nalika kitab Daniel dibuka meteraina dina taun 1989. Amanat anu dibuka meteraina dina waktu éta dilambangkeun ku tetenjoan Walungan Hiddekel, anu ngawakilan kanaékan pangaweruh anu kakandung dina bab sapuluh, sabelas, jeung dua belas.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

Jeung dina poe ka dua puluh opat bulan kahiji, waktu sim kuring keur aya di sisi walungan gedé, nya éta Hidékel. Daniel 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Urang bakal neraskeun panalungtikan urang ngeunaan garis Nebukadnesar jeung Belsyasar dina artikel salajengna.

“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

“Aya kabutuhan pikeun ngulik Firman Allah kalawan leuwih raket deui. Hususna, Daniel jeung Wahyu kudu dipasihan perhatian sakumaha can kungsi saméméhna dina sajarah pagawean urang. Bisa jadi aya sababaraha widang anu kirang urang carioskeun ngeunaan kakawasaan Rumawi jeung kapapaan, nanging urang kudu narik perhatian kana naon anu ku para nabi jeung para rasul geus ditulis dina ilham Roh Allah. Roh Suci parantos nyusun sagala perkara, boh dina dipasihkeunana nubuat, boh dina kajadian-kajadian anu digambarkeun, pikeun ngajar yén agén manusa kudu dijaga supaya teu katingali, disumputkeun dina Kristus, sarta yén Gusti Allah sawarga jeung hukum-Na kudu ditinggikeun.

“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

“Baca kitab Daniel. Ingatlah, satu demi satu, sejarah kerajaan-kerajaan yang dilambangkan di sana. Perhatikan para negarawan, dewan-dewan, bala tentara yang perkasa, lalu lihatlah bagaimana Allah bekerja untuk merendahkan kesombongan manusia, dan membaringkan kemuliaan insani ke dalam debu. Hanya Allah saja yang digambarkan sebagai Yang Mahabesar. Dalam penglihatan sang nabi, Ia tampak menjatuhkan seorang penguasa yang kuat dan menegakkan yang lain. Ia dinyatakan sebagai Raja semesta alam, yang akan menegakkan kerajaan-Nya yang kekal—Yang Lanjut Usia, Allah yang hidup, Sumber segala hikmat, Penguasa masa kini, Penyata masa depan. Baca dan pahamilah betapa miskin, betapa rapuh, betapa singkat umurnya, betapa mudah sesat, betapa bersalahnya manusia ketika ia meninggikan jiwanya kepada kesia-siaan.

“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

“Roh Suci, ngaliwatan Yesaya, nunjukkeun urang ka Allah, Allah anu hirup, minangka obyék utama perhatian—ka Allah sakumaha dipidangkeun dina Kristus. ‘Pikeun urang saurang budak geus dilahirkeun, pikeun urang saurang Putra geus dipaparinkeun: sarta pamaréntahan bakal aya dina taktak-Na: jeung ngaran-Na bakal disebut Ajaib, Panaséhat, Allah anu Perkasa, Rama anu Langgeng, Raja Karapihan’ [Yesaya 9:6].”

“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

“Caang anu ditarima ku Daniel langsung ti Allah dipaparin husus pikeun poé-poé panungtungan ieu. Tetenjoan-tetenjoan anu anjeunna tingali di sisi walungan Ulai jeung Hiddekel, éta walungan-walungan agung di Syinar, ayeuna keur dina prosés kacumponan, sarta sakabéh kajadian anu geus diramalkeun moal lila deui bakal kasorang.”

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

“Tinimbangan kaayaan bangsa Yahudi waktu nubuat-nubuat Daniel dipaparinkeun. Urang Israil keur aya dina pangbuangan, Bait Allah maranéhna geus diruntuhkeun, palayanan Bait Allah dieureunkeun. Agama maranéhna geus museur kana upacara-upacara dina sistem kurban. Maranéhna ngajadikeun wangun lahiriah minangka hal anu pangpentingna, ari sumanget ibadah anu sajati mah geus leungit. Palayanan-palayanan maranéhna geus kacemar ku tradisi jeung prak-prakan kapir, sarta dina ngalaksanakeun tata cara kurban maranéhna henteu ningali saluareun kalangkang kana hakékatna. Maranéhna henteu nyurahan Kristus, kurban anu sajati pikeun dosa manusa. Gusti damel pikeun mawa umat kana pangbuangan, sarta pikeun ngeureunkeun palayanan-palayanan di Bait Allah, supaya upacara-upacara lahiriah ulah nepi ka jadi sakabéh eusina agama maranéhna. Prinsip-prinsip jeung prak-prakan maranéhna kudu disucikeun tina kapir. Palayanan ritual eureun supaya palayanan haté bisa dihirupkeun deui. Kamulyaan lahiriah dicabut supaya anu rohani bisa diungkabkeun.” Manuscript Releases, jilid 16, 333, 334.