Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.
Nebukadnesar ngalambangkeun awal Adventisme, awal Amérika Sarikat, awal tanduk Protestan, jeung awal tanduk Républikan. Bélsasar ngalambangkeun ahir sakabéh garis ieu.
Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.
Nebukadnésar ngagambarkeun sajarah amanat malaikat kahiji jeung kadua ti taun 1798 nepi ka 1844, sarta awal pangadilan panyungtikan Allah. Kasaksianana sajajar jeung Daniel pasal hiji. Belsyasar ngagambarkeun sajarah amanat malaikat katilu ti taun 1989 nepi ka undang-undang Minggu, sarta awal pangadilan palaksanaan Allah. Kasaksianana sajajar jeung Daniel pasal hiji nepi ka tilu.
Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.
Nebukadnesar nandaanan ahir tina “tujuh mangsa” anu tumiba ka karajaan kalér Israél dina taun 1798, nalika karajaanna dipulihkeun deui ka dirina sanggeus hirup kalayan haté sato galak. Kasaksianna nuluykeun nepi ka bubukana pangadilan panalungtikan dina ahir “tujuh mangsa” anu tumiba ka karajaan kidul Yuda dina taun 1844. Dina kasaksianna kecap “jam” ngalambangkeun amanat jam pangadilan tina malaikat kahiji, sarta deuih ngalambangkeun datangna éta amanat. “Jam” dina kasaksianna nandaan boh taun 1798 boh taun 1844, anu duanana ngalambangkeun kacindekan tina amarah kahiji jeung amarah panungtung masing-masing.
Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.
Ahir Belsyasar ditandaan ku tulisan gaib anu sajalan jeung dua rébu lima ratus dua puluh. “Tujuh mangsa,” boh dipidangkeun minangka “saeutik waktu,” “panyebaran,” atawa “dua rébu lima ratus dua puluh,” mangrupakeun lambang panghukuman. Panghukuman Nimrod nyaéta hiji “panyebaran,” panghukuman Nebukadnesar nyaéta “tujuh mangsa,” jeung panghukuman Belsyasar nyaéta dua rébu lima ratus dua puluh. Nalika Nebukadnesar ngahukum tilu jalma anu utama éta, anjeunna maréntahkeun supaya hawu dipanaskeun “tujuh mangsa” leuwih panas tibatan biasana.
The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.
Panghukuman tina “tujuh waktu” dipirig ku datangna pesen kahiji, jeung datangna pesen katilu. Ahir Adventisme Millerite dina taun 1863 dimimitian ku panolakan kana doktrin “tujuh waktu,” sarta saratus dua puluh genep taun ti harita, dina 1989, “waktu tungtung” pikeun sajarah malaikat katilu sumping. Saratus dua puluh genep mangrupa lambang tina “tujuh waktu”; ku kituna ahir gerakan malaikat kahiji dina 1863, nepi ka mimiti gerakan malaikat katilu dina 1989, dihijikeun ku “tujuh waktu” ngaliwatan lambang saratus dua puluh genep.
Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.
Nanging kasaksian ngeunaan ragragna Belsyasar dina Daniel pasal lima, ngajarkeun yén teu saurang ogé sanggup ningali pangadilan tina “tujuh waktos,” sanajan éta geus dituliskeun dina “témbok”. Pikeun tanduk Republik, pangadilan éta ditulis dina “témbok pamisah antara garéja jeung nagara” milik Thomas Jefferson, anu dicabut dina Daniel pasal lima. Pikeun tanduk Protestan anu sajati, pangadilan éta ditulis dina dua bagan suci anu digantungkeun dina “témbok” sangkan anu macana bisa lumpat. Tapi dina kabutaan Laodikea kecap-kecap éta teu kauninga. Dina dua-duana, kecap-kecap pangadilan ngagambarkeun yén boh tanduk Protestan anu sajati boh tanduk Republik ditimbang dina timbangan, sarta kapanggih kurang. Carita Belsyasar ngabogaan hiji amanat pikeun tanduk Republik, anu ngagambarkeun bangsa-bangsa dunya.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.
“Dina sajarah Nebukadnesar jeung Belsyasar, Allah nyarita ka bangsa-bangsa jaman kiwari.” Signs of the Times, 20 Juli 1891.
The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.
Carita Belsyasar ogé ngandung hiji pesen pikeun tanduk Protestan, anu ngalambangkeun jalma-jalma dunya.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.
“Dina sajarah Nebukadnesar jeung Belsyasar, Allah nyarios ka umat jaman kiwari.” Bible Echo, 17 Séptémber 1894.
The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.
Dosa Belsyasar ngawakilan dosa dua tanduk sato galak ti bumi. Dosa masing-masing tanduk kapanggih dina panolakan maranéhna kana bebeneran dasar maranéhna, padahal miboga pangaweruh lengkep ngeunaan bebeneran éta. Tanduk Républikan dipasrahkeun tanggung jawab kana cahaya Konstitusi, jeung sajarah mimiti nalika dokumén ilahi éta disusun, tapi ti harita geus laun-laun ditolak. Nalika bangsa éta nyarita saperti naga, “témbok” simbolis pamisahan antara garéja jeung nagara bakal geus dipiceun. Pikeun tanduk Protestan anu sajati, cahaya tina sajarah amanat malaikat kahiji jeung kadua, nalika dasar-dasarna diteguhkeun, geus laun-laun ditolak, sarta bakal terus beuki ditolak, nepi ka “témbok” hukum Allah ogé, ahirna, bakal ditolak.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
“Nabi di dieu ngajelaskeun hiji umat anu, dina mangsa panyimpangan umum tina bebeneran jeung kabeneran, keur narékahan mulangkeun prinsip-prinsip anu jadi dasar Karajaan Allah. Maranéhna téh anu ngomean karuksakan anu geus dijieun dina hukum Allah—témbok anu geus dipasang ku Mantenna ngurilingan umat pilihan-Na pikeun panangtayungan maranéhna, sarta kataatan kana parentah-parentah-Na ngeunaan kaadilan, bebeneran, jeung kasucian bakal jadi pangreksa maranéhna salawasna.
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.
“Ku kecap-kecap anu hartina teu bisa disasarkeun, nabi nunjukkeun pagawean husus umat sésa ieu anu ngawangun témbok. ‘Lamun maneh ngahalangan sukumu tina poé Sabat, tina ngalakukeun kasenangan sorangan dina poé Kami anu suci; jeung nyebut Sabat hiji kabagjaan, anu suci kagungan PANGERAN, anu mulya; jeung ngahormat ka Mantenna, lain ku ngalakonan jalan-jalan sorangan, lain ku néangan kasenangan sorangan, atawa ku ngucapkeun kecap-kecap sorangan: mangka maneh bakal ngarasakeun kabagjaan dina PANGERAN; jeung Kami bakal ngajadikeun maneh numpak kana tempat-tempat anu luhur di bumi, sarta mere dahar ka maneh ku warisan Yakub, bapa maneh: sabab sungut PANGERAN geus ngucapkeunana.’ Yesaya 58:13, 14.” Prophets and Kings, 677, 678.
The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.
Métodologi Alkitabiah anu diwahyukeun ku malaikat ka William Miller ngagambarkeun hukum-hukum nabi ti Allah, sarta béda jeung Israél baheula, Israél modéren téh kudu jadi nu dipaparin amanat pikeun nyimpen lain ngan ukur hukum Sapuluh Parentah, tapi ogé nubuat-nubuat.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Allah parantos nyaur gareja-Na dina jaman ieu, sakumaha Anjeunna nyaur Israil baheula, supaya nangtung jadi cahaya di bumi. Ku bedog pangbeulah anu perkasa, nyaéta amanat-amanat bebeneran malaikat kahiji, kadua, jeung katilu, Anjeunna parantos misahkeun maranéhna ti gereja-gereja jeung ti dunya pikeun mawa maranéhna kana kadeketan anu suci ka Anjeunna. Anjeunna parantos ngajadikeun maranéhna panyimpen hukum-Na sarta parantos ngamanatkeun ka maranéhna bebeneran-bebeneran agung tina nubuat keur mangsa ieu. Saperti firman-firman suci anu dipercayakeun ka Israil baheula, ieu téh amanat suci anu kudu ditepikeun ka dunya. Tilu malaikat dina Wahyu 14 ngalambangkeun umat anu narima cahaya tina amanat-amanat Allah sarta maju jadi utusan-utusan-Na pikeun ngaguar panggeuing ka sakuliah bumi. Kristus ngadawuh ka para pangiring-Na: ‘Aranjeun téh cahaya dunya.’ Ka unggal jiwa anu narima Yesus, salib Kalvari nyarita kieu: ‘Tingal ajén jiwa: “Maranéh kudu indit ka sakuliah dunya, jeung wawarkeun Injil ka unggal mahluk.”’ Teu meunang aya naon baé anu diidinan ngahalangan ieu pagawean. Ieu téh pagawean anu pangpentingna pikeun mangsa kiwari; jangkauanana kudu nepi ka kalanggengan. Asih anu dipintonkeun ku Yesus ka jiwa-jiwa manusa dina kurban anu dipasrahkeun-Na pikeun panebusan maranéhna bakal ngagerakkeun sakumna pangiring-Na.” Testimonies, jilid 5, 455.
The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.
“Bebeneran-bebeneran agung tina nubuat,” anu ditepikeun ku para malaikat, sarta diteguhkeun ngaliwatan pagawean William Miller, mangrupakeun “amanat suci anu kudu ditepikeun ka dunya.” Hukum Sapuluh Parentah, hukum-hukum alam, hukum-hukum kasehatan, jeung hukum-hukum pangajaran nubuat dipasihkeun ku Nu Maha Agung Nu Méré Hukum anu sarua, sarta nampik hiji Parentah hartina nampik éta sakabéhna. Panolakan kana metodologi anu dipasihkeun ka William Miller ngamimitian hiji pambrontakan anu beuki maju, anu tungtungna bakal ngabalukarkeun Adventisme nampik Sabat poe katujuh.
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.
“PANGERAN ngabogaan pasualan jeung umat-Na anu ngaku jadi umat-Na dina poé-poé panungtungan ieu. Dina pasualan ieu jalma-jalma anu nyekel kalungguhan tanggung jawab bakal nyokot jalan anu sabalikna pisan jeung anu ditempuh ku Néhémia. Maranéhna moal ngan saukur teu maliré jeung ngahinakeun poé Sabat sorangan, tapi maranéhna ogé bakal narékahan nyegah batur supaya ulah ngajaga éta, ku cara ngurebkeunana handapeun runtah kabiasaan jeung tradisi. Di garéja-garéja jeung dina pakumpulan-pakumpulan gedé di tempat kabuka, para palayan Injil bakal nekenkeun ka jalma réa perluna ngajaga poé kahiji dina saminggu. Aya musibah-musibah di laut jeung di darat; jeung musibah-musibah ieu bakal beuki nambahan, hiji bencana nuturkeun raket sanggeus bencana séjén; sarta rombongan leutik jalma-jalma anu satia nurut kana Sabat dumasar kana haté nurani bakal dituduh minangka anu ngadatangkeun murka Allah ka dunya ku lantaran maranéhna teu maliré poé Minggu.”
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“Sétan ngadorong kabohongan ieu sangkan manéhna bisa ngajadikeun dunya tawanan. Ieu téh rancanganana pikeun maksa manusa narima kasalahan. Manéhna nyekel peran anu aktip dina nyebarkeun sagala agama palsu, sarta moal eureun ku naon baé dina usaha-usahana pikeun maksa ajaran-ajaran anu sesat. Dina jubah sumanget agama, manusa, anu kapangaruhan ku rohna, geus nyiptakeun panyiksaan-panyiksaan anu pangkejemna pikeun sasama manusa, sarta geus numpakeun ka maranéhna sangsara anu pangpikakeueungeunana. Sétan jeung agén-agénna masih kénéh miboga roh anu sarua; sarta sajarah mangsa kaliwat bakal diulang deui dina jaman urang.”
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Aya jalma-jalma anu geus netepkeun pikiran jeung kahayangna pikeun ngalampahkeun kajahatan; dina jero poék hate maranéhna, maranéhna geus mutuskeun kajahatan-kajahatan naon anu rék dipigawé. Jalma-jalma ieu nipu dirina sorangan. Maranéhna geus nampik aturan agung Allah ngeunaan kabeneran, sarta gagantina maranéhna ngadegkeun patokan sorangan, tuluy ku ngabandingkeun dirina jeung patokan éta maranéhna nyatakeun dirina suci. Gusti bakal ngantep maranéhna nembongkeun naon anu aya dina hate maranéhna, ngalakonan sumanget dunungan anu ngawasa maranéhna. Anjeunna bakal ngantep maranéhna nembongkeun kabencian maranéhna kana hukum-Na dina cara maranéhna ngubaran jalma-jalma anu satia kana tuntutan-tuntutan éta. Maranéhna bakal digerakkeun ku sumanget kagilaan agamawi anu sarua anu ngadorong balaréa anu nyalibkeun Kristus; garéja jeung nagara bakal ngahiji dina kasaluyuan anu sarua busukna.”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Garéja jaman kiwari geus nuturkeun léngkah urang Yahudi baheula, anu nyingkirkeun parentah-parentah Allah demi adat kabiasaan maranéhna sorangan. Manéhna geus ngarobah katetepan, ngalanggar perjangjian anu langgeng, sarta ayeuna, sakumaha harita, hasilna téh kasombongan, kateuimanan, jeung kakafiran. Kaayaan sajatina dipidangkeun dina kecap-kecap ieu tina pupujian Musa: ‘Maranéhna geus ngarusak dirina sorangan, cacad maranéhna lain cacad anak-anak-Na; maranéhna téh generasi anu bengkok jeung nyimpang. Naha ku kituna maranéh méré bales ka PANGERAN, eh bangsa anu bodo jeung teu wijaksana? naha lain Mantenna Rama maranéh anu geus meuli maranéh? naha Mantenna henteu nyiptakeun maranéh, jeung netepkeun maranéh?’” Review and Herald, 18 Maret 1884.
The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.
Pangtampikan ahir kana bebeneran ku Adventisme kajadian dina mangsa hukum Minggu, sabab Adventisme ngulang sajarah Israil baheula, nalika “digerakkeun ku roh kagilaan agama anu sarua anu ngadorong balaréa anu nyalibkeun Kristus; garéja jeung nagara bakal ngahiji dina kasaluyuan rusak anu sarua.” Pemberontakan Adventisme anu lumangsung sacara progresif dilambangkeun dina Yehezkiel pasal dalapan, ku opat kakejian anu beuki ngaronjat, anu sacara nubuat nandaan opat generasi Adventisme anu dimimitian dina taun 1863. Kakejian panungtungan nyaéta nalika para pamingpin Yerusalem sujud ka panonpoé.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Tuluy anjeunna nganteurkeun abdi ka palataran jero Bait PANGERAN; jeung, lah, di lawang Bait PANGERAN, di antara serambi jeung altar, aya kira-kira dua puluh lima urang lalaki, tonggong maranéhna nyanghareup ka Bait PANGERAN, ari beungeut maranéhna nyanghareup ka wetan; sarta maranéhna nyembah panonpoé ka wetan. Geus kitu Anjeunna nimbalan ka abdi, “Naha engkau geus ningali ieu, eh anak manusa? Naha ieu perkara enteng pikeun kulawarga Yuda, nepi ka maranéhna ngalakonan kalakuan-kalakuan pikageuleuheun anu ku maranéhna dipilampah di dieu? Sabab maranéhna geus ngeusian nagri ku kakaraasan, sarta geus malik deui pikeun nganyenyeri amarah Kami; jeung, lah, maranéhna nempatkeun dahan kana irungna. Ku sabab éta, Kami ogé bakal meta dina amarah anu ngagedur: panon Kami moal nyaah, kitu deui Kami moal karunya; jeung sanajan maranéhna ngajerit tarik kana ceuli Kami, ku sora anu tarik, tetep Kami moal ngadangu maranéhna.” Yehezkiel 8:16–18.
The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.
Pangadilan anu diwujudkeun dina waktu éta digambarkeun dina “jam” pangadilan Bélshasar.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.
Belsyasar, raja, ngayakeun hiji pesta anu agung pikeun sarébu pamingpinna, sarta nginum anggur di payuneun éta sarébu. Belsyasar, basa keur ngarasakeun anggur, maréntahkeun sangkan dibawa wadah-wadah emas jeung pérak anu kungsi dicokot ku bapana, Nebukadnesar, ti Bait Allah anu aya di Yerusalem, supaya raja, para pangeranna, para pamajikanana, jeung para selirna, nginum maké éta. Tuluy dibawa wadah-wadah emas anu dicokot ti Bait Allah, imah Allah, anu aya di Yerusalem; sarta raja, para pangeranna, para pamajikanana, jeung para selirna, nginum maké éta. Maranéhna nginum anggur, sarta muji déwa-déwa emas, pérak, tambaga, beusi, kai, jeung batu. Dina jam anu sarua kaluar ramo-ramo leungeun manusa, sarta nulis di hareupeun suku dian dina plester témbok karaton raja; sarta raja ningali bagian tina leungeun anu keur nulis éta. Harita ogé raray raja robah, sarta pikiranana ngageumpeurkeun anjeunna, nepi ka sendi-sendina leupas, jeung tuurna silih tabrak. Raja ngagero tarik supaya didatangan para ahli nujum, urang Kasdim, jeung para juru tenung. Raja nyarios ka jalma-jalma wijaksana Babul, saurna, “Saha baé anu bisa maca tulisan ieu, sarta ngabéjaan ka kami hartina, manéhna bakal dipaparin pakean wungu kirmizi, kalung emas dina beuheungna, sarta bakal jadi pamingpin katilu dina karajaan.” Tuluy sadaya jalma wijaksana raja daratang; tapi maranéhna teu bisa maca éta tulisan, atawa ngabéjaan ka raja hartina. Ku sabab kitu raja Belsyasar kacida kaganggu, rarayna robah, sarta para pamingpinna kacida kagétna. Daniel 5:1–9.
In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.
Dina “jam anu sarua” nalika pangadilan Belsyazar sumping, Sadrak, Mesak, jeung Abednego dialungkeun kana tungku seuneu anu geus dipanaskeun “tujuh kali” leuwih panas tibatan biasana.
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 music, 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. 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. Daniel 3:15–19.
Ayeuna aranjeun geus sadia, yén dina iraha baé aranjeun ngadéngé sora tarompét, suling, kacapi, sackbut, psaltery, jeung dulcimer, sarta rupa-rupa musik lianna, aranjeun sujud jeung nyembah ka arca anu ku kami dijieun, éta hadé; tapi lamun aranjeun henteu nyembah, dina jam éta kénéh aranjeun bakal dialungkeun ka tengah-tengah tungku seuneu anu hurung ngagedur; jeung saha éta Allah anu bakal nyalametkeun aranjeun tina panangan kami? Sadrakh, Mesakh, jeung Abednego ngawalon sarta ngadawuh ka raja, Heh Nebukadnesar, dina ieu perkara kami henteu perlu méré jawaban ka anjeun. Lamun kitu, Allah kami anu ku kami dilalayanan sanggup nyalametkeun kami tina tungku seuneu anu hurung ngagedur, sarta Anjeunna bakal nyalametkeun kami tina panangan anjeun, heh raja. Tapi lamun henteu, sing kapanggih ku anjeun, heh raja, yén kami moal ngawula ka dewa-dewa anjeun, atawa nyembah ka arca emas anu ku anjeun ditegakkan. Tuluy Nebukadnesar pinuh ku amarah, sarta raut beungeutna robah ngalawan Sadrakh, Mesakh, jeung Abednego; ku sabab éta anjeunna ngadawuh jeung maréntahkeun supaya tungku éta dipanaskeun tujuh kali leuwih panas batan biasana dipanaskeun. Daniel 3:15–19.
The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”
“Jam” pangadilan pikeun Belshazzar téh nya éta “jam” pangadilan anu sarua pikeun Shadrach, Meshach, jeung Abednego, sarta dina duanana runtuyan “tujuh kali” digambarkeun minangka lambang tina pangadilan éta. Katilu jalma anu satia éta ngagambarkeun dua saksi anu naék jeung mega ka sawarga minangka panji dina “jam” lini gedé dina Minggu Law, sarta Belshazzar ngagambarkeun pangadilan karuksakan nasional anu ditumpeskeun ka sato bumi dina “jam” anu sarua pisan.
We will continue our study of Belshazzar’s judgment in the next article.
Urang baris neraskeun panalungtikan urang ngeunaan panghukuman Belsyazar dina artikel salajengna.
“I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?
“Kuring jero pisan kakeueum ku prihatin dina pikiran patali jeung handapna patokan kasalehan di antara umat urang. Jeung lamun kuring mikir kana cilaka-cilaka anu dipasrahkeun ka Kapernaum, kuring mikir sabaraha leuwih beuratna panghukuman anu bakal tumiba ka jalma-jalma anu nyaho kana bebeneran tapi henteu leumpang nurutkeun bebeneran, malah nurutkeun percikan seuneu sulutan maranéhna sorangan. Dina mangsa peuting kuring keur nyarita ka umat ku cara anu kacida khidmatna, ngaharewosan ka maranéhna sangkan nanya ka haté nurani maranéhna sorangan; Naon kuring ieu? Naha kuring urang Kristen, atawa lain? Naha haté kuring geus diropéa? Naha rahmat Allah anu ngarobah geus ngabentuk watak kuring? Naha dosa-dosa kuring geus dipikanyaho jeung dipikasedih? Naha éta geus diaku? Naha éta geus dihampura? Naha kuring jadi hiji jeung Kristus sakumaha Anjeunna jadi hiji jeung Rama? Naha kuring ngéwa kana naon anu baheula ku kuring dipikanyaah? Naha ayeuna kuring mikanyaah kana naon anu baheula ku kuring dipikangéwa? Naha kuring nganggap sagala hal iwal rugi lantaran kaagungan pangaweruh ngeunaan Kristus Yesus? Naha kuring ngarasa yén kuring ieu milik anu geus ditebus ku Yesus Kristus, sarta yén unggal jam kuring kudu ngahaturanan diri ka pangabdian-Na?
“We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.
“Urang keur nangtung dina bangbarung kajadian-kajadian anu agung jeung khidmat. Sakuliah bumi bakal dicaangan ku kamulyaan Gusti sakumaha cai nutupan saluran-saluran sagara raya anu jero. Nubuat-nubuat keur digenepan, sarta mangsa-mangsa anu ribut aya di hareupeun urang. Pasulayan-pasulayan heubeul anu katingalina geus lila dipaéhan bakal dihudangkeun deui, sarta pasulayan-pasulayan anyar bakal mucunghul; anu anyar jeung anu heubeul bakal campur baur, sarta ieu bakal kajadian kacida gancangna. Para malaikat keur nahan opat angin, sangkan éta henteu niup, nepi ka pagawean panggeuing anu geus ditangtukeun dipasihkeun ka dunya; nanging badai keur ngumpul, mega keur beurat ku muatanana, siap peupeus nimpah dunya, sarta pikeun loba jalma éta bakal datang saperti maling peuting.”
“Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.
“Seueur jalma seuri sarta henteu daék percaya nalika kami nyaritakeun ka maranéhna, dua puluh jeung tilu puluh taun ka tukang, yén Minggu bakal didorongkeun ka sakuliah dunya, sarta hiji hukum bakal dijieun pikeun maksa pangamalanana, jeung maksa haté nurani. Urang ningali éta keur kalaksanakeun. Sagalana anu geus diucapkeun ku Allah ngeunaan mangsa nu bakal datang pasti bakal kajadian; teu aya hiji hal ogé anu bakal gagal tina sakabéh anu geus diucapkeun ku Mantenna. Protestantisme ayeuna keur ngalegaan leungeun ngalangkungan jurang pikeun ngajabat leungeun jeung kapausan, sarta hiji pakumpulan keur diwangun pikeun nincak nepi ka teu katingali deui Sabat parentah kaopat; sarta jalma dosa éta, anu ku pangdorong Iblis ngadegkeun sabat palsu, ieu anak kapausan, bakal diagungkeun pikeun nyokot tempat Allah.
“All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.
“Sadaya sawarga ku sim kuring kagambarkeun keur niténan kumelendangna kajadian-kajadian. Hiji krisis baris diungkabkeun dina pasalia gedé jeung panjang dina pamaréntahan Allah di bumi. Hiji hal anu gedé jeung nangtukeun baris kajadian, jeung éta dina waktu anu kacida geuwatna. Upami aya reureuh naon waé, tabiat Allah jeung tahta-Na bakal kaganggu. Gudang pakarang sawarga kabuka; sakuliah jagat raya Allah jeung sakabéh perlengkapanna geus siap. Hiji kecap waé kudu diucapkeun ku kaadilan, sarta bakal aya pintonan-pintonan anu matak pikasieuneun di bumi, nyaéta murka Allah. Bakal aya sora-sora jeung guludug-guludug jeung kilat-kilat jeung lini-lini sarta karuksakan anu nyumebar ka mana-mana. Unggal gerak di jagat raya sawarga téh pikeun nyiapkeun dunya nyanghareupan krisis anu gedé.”
“Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.
“Kategepan keur ngawasa unggal unsur kadunyaan; jeung salaku hiji umat anu geus narima cahaya anu gede sarta pangaweruh anu endah, loba di antara maranéhna dilambangkeun ku lima parawan anu keur saré kalayan lampu-lampuna, tapi euweuh minyak dina bejana-bejana maranéhna; tiis, taya rarasaan rohani, kalawan kasalehan anu lemah tur beuki layu. Nalika hiji kahirupan anyar keur sumebar sarta keur mucunghul ti handap sarta nyekel pageuh kana sakabéh pakakas Iblis, minangka persiapan pikeun pasanggiri jeung pergumulan anu pamungkas jeung anu panggedéna, hiji cahaya anyar jeung kahirupan sarta kakawasaan keur turun ti luhur, sarta ngawasa umat Allah anu henteu paéh, sakumaha ayeuna loba anu paéh, dina kajahatan jeung dosa. Umat anu ayeuna bakal ningali naon anu moal lila deui baris tumiba ka urang ku naon anu keur lumangsung di hareupeun urang, moal deui ngandel kana rekacipta manusa, sarta bakal ngarasa yén Roh Suci kudu diaku, ditarima, dipidangkeun di hareupeun umat, sangkan maranéhna bisa bajoang demi kamulyaan Allah, sarta digawé di mana-mana dina jalan-jalan leutik jeung jalan-jalan raya kahirupan, pikeun nyalametkeun jiwa-jiwa sasama manusa maranéhna. Hiji-hijina batu karang anu pasti tur pageuh nyaéta Batu Karang Jaman. Ngan maranéhna anu ngawangun dina Batu Karang ieu anu aman.”
“Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.
“Jalma-jalma anu ayeuna mikiran perkara daging, sanajan geus dibéré pangéling ti Allah dina pangandika-Na jeung ngaliwatan kasaksian Roh-Na, moal kungsi ngahiji jeung kulawarga suci jalma-jalma nu geus ditebus. Maranéhna téh hawa napsu, handap dina pikiran, jeung matak pikageuleuheun di payuneun Allah. Maranéhna can kungsi disucikeun ku jalan bebeneran. Maranéhna lain pamilon dina kodrat ilahi, can kungsi ngéléhkeun diri sorangan jeung dunya katut kaasih-kaasihna jeung napsu-napsuna. Jalma-jalma nu kitu aya di sakuliah gareja-gareja urang, sarta hasilna gareja-gareja jadi lemah, gering, jeung ampir paéh. Ayeuna ulah aya kasaksian anu acuh tak acuh, tapi kudu aya kasaksian anu teges, langsung nyentak, anu ngageuing unggal kacemaran, jeung ngajungjung Yesus. Urang minangka hiji umat kudu aya dina sikep ngarep-ngarep, digawe bari ngadagoan, bari ngawas, jeung bari ngadoa.”
“This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.
“Harepan anu rahayu ngeunaan kadatangan Kristus anu kadua ieu kedah mindeng dipidangkeun ka rahayat, kalayan kanyataan-kanyataanana anu khidmat; ngarep-ngarep kana gancangna pintonana Gusti urang Yesus sumping dina kamulyaan-Na, bakal nuntun kana nganggap perkara-perkara dunya minangka kasia-siaan jeung euweuh hartina. Sagala kahormatan atawa kaluhuran dunya teu aya hargana, sabab nu mukmin sajati hirup luhureun dunya; léngkah-léngkahna maju ka sawarga. Anjeunna téh saurang musafir jeung urang asing. Kawarganagaraanana aya di luhur. Anjeunna keur ngumpulkeun sinar-sinar panonpoé tina kabeneran Kristus kana jiwana, supaya anjeunna jadi cahaya anu hurung jeung ngagenclang di tengah poékna moral anu geus nyarungkup dunya. Bet iman anu kuat, bet pangharepan anu hirup, bet kanyaah anu ngagedur, bet sumanget anu suci tur dikuduskeun pikeun Allah anu katingali dina dirina, sarta kumaha écésna bédana antara anjeunna jeung dunya! ‘Ku sabab kitu, sing waspada maranéh, sarta salawasna neneda, supaya maranéh dianggap pantes pikeun luput tina sagala perkara anu bakal kajadian, jeung pikeun nangtung di payuneun Putra Manusa.’ ‘Ku sabab kitu, sing waspada maranéh, sabab maranéh henteu nyaho dina jam sabaraha Gusti maranéh bakal sumping.’ ‘Ku sabab éta sing siap-siap ogé maranéh; sabab dina jam anu maranéh henteu sangka, Putra Manusa sumping.’ ‘Tingali, Kami datang saperti maling. Bagja jalma anu waspada, sarta ngajaga pakeanana.’” Pamphlets, 38–40.