The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
Tulisan dina témbok, jeung panarjamahan Daniel ka Belshazzar, ngagambarkeun putusan pamungkas ngalawan boh tanduk Républikan anu murtad boh tanduk Protestan anu murtad di Amérika Sarikat. Sajarah awal boh para founding fathers Amérika Sarikat boh para panaratas Adventisme geus kacatet kalawan écés, tapi palajaran jeung panggeuing anu kakandung di jerona geus disisihkeun salila “opat turunan”. Belshazzar sampurna ngagambarkeun bebeneran ieu.
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
Teu perlu netepkeun hiji jangka waktu anu pasti pikeun mutuskeun sabaraha lilana hiji generasi, sabab Firman Allah teu kungsi gagal, sarta éta nyarios sacara langsung yén dina generasi kaopat Allah nutup kitab-kitab perkara bangsa-bangsa anu geus ngabangkang kana pangersa-Na anu geus diwahyukeun.
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
Geus ngandika sakabéh pangandika ieu, saur-Na, Kami teh PANGERAN Allah maraneh, anu geus ngaluarkeun maraneh ti tanah Mesir, ti bumi pangawulaan. Ulah boga allah sejen di payuneun Kami. Ulah nyieun keur maraneh arca pahat, atawa rupa naon waé tina anu aya di langit luhur, atawa anu aya di bumi handap, atawa anu aya dina cai handapeun bumi; ulah sujud ka dinya, jeung ulah ngabakti ka dinya; sabab Kami, PANGERAN Allah maraneh, teh Allah anu timburu, anu ngahukum kajahatan karuhun ka anak-anak nepi ka turunan katilu jeung kaopat tina jalma-jalma anu membenci ka Kami; jeung anu nembongkeun rahmat ka rébuan jelema tina jalma-jalma anu mikaasih ka Kami, sarta ngagem parentah-parentah Kami. Exodus 20:1.
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
Dina angkatan panungtungan, ku kituna ogé dina “angkatan kaopat” nubuat Israil baheula, boh Yohanes Pembaptis boh Kristus ngaidéntifikasi éta angkatan minangka angkatan oray beludak.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
He turunan oray baham, kumaha maraneh, anu jahat, bisa ngucapkeun perkara-perkara anu hade? Sabab tina kaleuwihan eusi hate sungut nyarita. Jalma anu hade, tina banda hade anu aya dina haténa, ngaluarkeun perkara-perkara anu hade; ari jalma anu jahat, tina banda jahat, ngaluarkeun perkara-perkara anu jahat. Tapi Kami nyebut ka maraneh, yén unggal kecap anu hampa anu diucapkeun ku manusa, maranehna bakal méré tanggung jawabna dina poe pangadilan. Sabab ku kecap-kecap maneh anjeun bakal dibenerkeun, jeung ku kecap-kecap maneh anjeun bakal dihukum. Mateus 12:34–37.
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
Dina generasi panungtungan tina sato bumi, éta nyarita saperti naga (oray berbisa). Ti taun 1863 nepi ka hukum Minggu, tanduk Républik geus nyimpang tina Konstitusi Amérika Sarikat. Berkah-berkah anu dipaparinkeun ku Allah ka bangsa éta geus ngabalikeun haté warga nagara jeung para pamingpin tina tanggung jawab maranéhna pikeun ngajaga prinsip-prinsip anu ngahasilkeun kabeungharan jeung kalimpahan anu geus maranéhna nikmati, sarta maranéhna poho kana padorong anu nungtun para bapa pangadeg dina nyusun dokumén suci anu ngahasilkeun kabeungharan jeung kalimpahan anu saterusna ku maranéhna dipasrahkeun nepi ka ngagoda maranéhna. Maranéhna lain ngan ukur poho kana tujuan dokumén suci éta, tapi ogé poho kana tanggung jawab maranéhna pikeun ngamumulé prinsip-prinsip anu kakandung di jerona.
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
Ti taun 1863 nepi ka mangsa undang-undang Minggu, tanduk Protestan anu sajati (Adventisme) geus nyimpang tina bebeneran-bebeneran dasar na anu ditetepkeun ku Allah ngaliwatan palayanan William Miller. Murbéngkalih anu dipasihkeun ku Allah ka Adventisme geus ngaléngkahkeun hate warga nagara jeung para pamingpinna ngajauhan tina tanggung jawab maranéhna pikeun ngajaga prinsip-prinsip anu ngahasilkeun kabeungharan rohani anu ku maranéhna geus dinikmati, sarta maranéhna poho kana tujuan para panaratas dina ngahasilkeun pekabaran anu dilambangkeun dina dua bagan suci, anu dirarancang pikeun netepkeun kabeungharan nubuat anu kudu dijaga jeung diproklamasikeun ku maranéhna.
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
Nalika PANGERAN ngadamel perjangjian jeung Israél baheula di Gunung Sinai, Mantenna maparin dua loh suci anu ngandung sapuluh hukum-Na, anu kudu jadi lambang hubungan perjangjian-Na jeung umat-Na. Nalika Mantenna netepkeun pésta-pésta taunan, Mantenna maréntahkeun yén dina Pentakosta kudu aya kurban dua roti, anu kudu diangkat. Kurban ayunan tina dua roti éta mangrupikeun hiji-hijina kurban dina palayanan Bait Suci anu dina pangolahanna kudu ngandung ragi (lambang dosa manusa, kakeduluran, kajahatan, jeung kamunapikan).
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
Kamulyaan aranjeun teh henteu hade. Naha aranjeun henteu nyaho, yén saeutik ragi ngaragikeun sakabéh adonan? Ku sabab éta, piceun ragi heubeul, supaya aranjeun jadi adonan anu anyar, sakumaha aranjeun memang henteu diragikeun. Sabab Kristus, Paska urang, geus dipasrahkeun jadi kurban pikeun urang. Ku sabab éta, hayu urang ngayakeun éta pesta, lain ku ragi heubeul, lain deuih ku ragi kajahatan jeung kagoréngan, tapi ku roti anu teu diragikeun, nyaéta kajembaran hate jeung kayaktian. 1 Korinta 5:6–8.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Samentara éta, nalika jalma réa anu teu kaétang lobana geus karumpul, nepi ka maranéhna silihinjak, Anjeunna mimiti ngandika heula ka murid-murid-Na, “Sing waspada maranéh kana ragi urang Parisi, nyaéta kamunafikan.” Lukas 12:1.
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
Dua roti ayun anu diangkat jadi kurban ayun, nyaéta lambang panji ti saratus opat puluh opat rébu, anu, sanajan maranéhna jelema dosa, ku kakawasaan Allah geus miceun ragi kajahatan, kagoréngan, jeung kamunafikan maranéhna. Ragi anu aya dina roti-roti éta ngalambangkeun jalma-jalma (anu berdosa), anu geus ngungkulan dosa ngaliwatan prosés panyucian anu digambarkeun minangka keur “dipanggang” ku seuneu tungku ti utusan perjangjian dina Malaki pasal tilu. Roti-roti éta ogé ngalambangkeun “roti sawarga”, sabab waktu dipersembahkeun, éta kudu diangkat ka sawarga jadi kurban ayun.
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
Dina Pentekosta, nalika tergenapna perlambang tina dua roti anu salila mangtaun-taun geus dipidangkeun dina pesta Pentekosta sumping, murid-murid Kristus mimiti ngalaksanakeun pagawean pikeun nyaur golongan séjén (roti anu kadua) kaluar ti dunya bangsa-bangsa kapir. Ku kituna bakal aya dua roti anu duanana geus disucikeun tina dosa (ragi).
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
Dua loh tina Sapuluh Parentah janten lambang hubungan perjangjian Israil baheula, sarta dua roti ayun ngalambangkeun hubungan perjangjian jeung garéja Kristen mimiti. Dina awal sajarah sato galak bumi, dua loh suci Habakuk dipasihkeun minangka lambang hubungan perjangjian Israil modéren, tanduk Protestan anu sajati, sakumaha Konstitusi suci dipasihkeun ka tanduk Républikan. Ayeuna Gusti keur nyauran saratus opat puluh opat rébu supaya nangtung jadi hiji pasukan anu gagah perkasa, sarta nalika maranéhna ngalakukeun kitu, maranéhna bakal diangkat jadi hiji kurban ayun (panji) nalika maranéhna dialungkeun kana tungku anu dipanaskeun tujuh kali leuwih panas.
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
Panji éta ngagambarkeun hukum Sapuluh Parentah, éta ogé ngagambarkeun jalma-jalma anu leumpang di jero seuneu pawon bari Roti Hirup ti Sawarga aya di gigireun maranéhna, sarta ogé jalma-jalma anu ngajaga ajaran-ajaraan dasar anu dilambangkeun dina dua loh suci Habakuk. Sakabéh lambang éta kabéh diwakilan dina dua saksi dina Wahyu pasal sabelas.
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
Panghukuman ka Belsyasar ngagambarkeun kasaksian ngalawan dua tanduk sato galak bumi. Dina mangsa panghukuman éta, aya hiji awéwé (hiji garéja), anu ngartos yén hiji-hijina lalaki di karajaan anu bisa mikawanoh jeung napsirkeun tulisan leungeun éta nyaéta Daniel.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Jeung sim kuring parantos ngadangu perkawis anjeun, yén anjeun sanggup ngadamel tafsiran, jeung ngébréhkeun nu matak bingung; ku sabab kitu, lamun anjeun sanggup maca éta tulisan, sarta ngabéjaan ka sim kuring tafsirna, anjeun bakal dipaparin pakean beureum kirmizi, sarta kalung emas bakal dipasangkeun kana beuheung anjeun, jeung anjeun bakal jadi pangawasa katilu di karajaan. Tuluy Daniel ngawaler sarta ngandika di payuneun raja, “Mugia pangabakti anjeun tetep keur anjeun sorangan, sarta pasihan ganjaran anjeun ka nu séjén; najan kitu, abdi bakal maca éta tulisan ka raja, sarta bakal ngabéjaan ka anjeunna tafsirna.”
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
Nun raja, Allah Nu Maha Luhur parantos maparin ka Nebukadnesar, rama nun, hiji karajaan, kaagungan, kamulyaan, jeung kahormatan. Ku sabab kaagungan anu parantos dipaparinkeun ka anjeunna ku Mantenna, sakumna bangsa, nagara, jeung basa, ngageter jeung sieun di payuneun anjeunna; saha anu dipikahoyongna dipaéhan; saha anu dipikahoyongna dipiara hirup; saha anu dipikahoyongna diangkat; jeung saha anu dipikahoyongna direndahkeun. Tapi nalika haténa ngagedéan, sarta pikiranna ngakaras dina kasombongan, anjeunna diturunkeun tina tahta karajaanna, sarta kamulyaanna dicabut ti anjeunna. Anjeunna diusir ti antara anak-anak manusa; haténa dijadikeun siga sato galak, jeung tempat cicingna jeung kalde-kalde liar; anjeunna dipakanan ku jukut kawas sapi, sarta awakna baseuh ku ibun ti langit; nepi ka anjeunna nyaho yén Allah Nu Maha Luhur marentah dina karajaan manusa, sarta yén Mantenna nangtukeun saha baé anu dipikahoyong-Na pikeun marentah di dinya.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.
Jeung maneh, anakna, hé Belsyasar, teu ngahinakeun haté maneh, sanajan maneh nyaho sakabéh ieu; tapi maneh geus ngangkat diri ngalawan ka Pangéran sawarga; sarta maranéhna geus mawa wadah-wadah ti Bait-Na ka hareupeun maneh, sarta maneh, para pangagung maneh, pamajikan-pamajikan maneh, jeung para selir maneh, geus nginum anggur tina eta; sarta maneh geus muji allah-allah tina pérak, emas, tambaga, beusi, kai, jeung batu, anu teu ningali, teu ngadéngé, sarta teu nyaho; ari Allah anu nyekel napas hirup maneh dina panangan-Na, sarta anu kagungan sagala jalan hirup maneh, ku maneh teu dimulyakeun. Ku sabab eta, bagian leungeun éta diutus ti payuneun Mantenna; sarta ieu tulisan téh dituliskeun. Jeung ieu tulisan anu dituliskeun téh: MENE, MENE, TEKEL, UPHARSIN. Kieu hartina éta perkara: MENE; Allah geus ngitung karajaan maneh, sarta geus ngeureunkeunana. TEKEL; maneh geus ditimbang dina timbangan, sarta kapanggih kurang. PERES; karajaan maneh dibagi, sarta dipasrahkeun ka urang Média jeung urang Persia.
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
Tuluy maréntah Belsyasar, tuluy maranéhna ngageman Daniel ku lawon beureum kirmizi, masangkeun ranté emas dina beuheungna, sarta ngembarkeun ngeunaan anjeunna yén manéhna baris jadi pangawasa katilu dina karajaan éta. Dina peuting éta ogé Belsyasar, raja urang Kasdim, dipaéhan. Jeung Darius urang Média nyekel karajaan éta, yuswana kira-kira genep puluh dua taun. Daniel 5:16–31.
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
Nalika hukum Minggu dilarapkeun di Amérika Sarikat, cangkir kajahatan jeung cangkir waktu pangujian bakal pinuh, pikeun bangsa éta jeung pikeun tanduk Républikan anu murtad sarta tanduk Protestan anu murtad, sabab Allah bakal geus “ngitung” (“numbered”) karajaan (anu kagenep) “jeung ngaréngsékeunana.” Duanana tanduk éta, jeung bangsa éta, bakal geus “ditimbang dina timbangan” (pangadilan anu keur lumangsung di Bait Suci) “jeung kapanggih kurang”. Amérika Sarikat saterusna bakal “dibagi,” sabab perang sipil jeung kakawasaan lalim bakal nyusul, tuluy dipasrahkeun ka karajaan katujuh jeung kadalapan dina nubuat Alkitab.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Ngeunaan urang Amori PANGERAN ngandika: “Dina turunan kaopat maranéhna bakal datang deui ka dieu; sabab kajahatan urang Amori can acan pinuh.” Sanajan bangsa ieu kacida katémbongna ku sabab panyembahan brahala jeung karuksakan moralna, maranéhna can acan ngeusian cawan kajahatanna nepi ka pinuh, sarta Allah moal masihan parentah pikeun karuksakan maranéhna sagemblengna. Jalma-jalma kudu ningali kakawasaan ilahi dinyatakeun ku cara anu kacida écésna, supaya maranéhna taya alesan. Nu Nyipta anu welas asih kersa nahan kajahatan maranéhna nepi ka turunan kaopat. Tuluy, lamun euweuh parobahan anu katingali ka arah anu leuwih hadé, pangadilan-Na baris tumiba ka maranéhna.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Kalawan katepatan anu teu weléh nyimpang, Anu Mahawates-Teu Aya tungtungna téh masih kénéh nyatetkeun perhitungan jeung sakumna bangsa. Salila rahmat-Na dipaparinkeun bari dibarengan ku panggero pikeun tobat, perhitungan ieu bakal tetep kabuka; tapi lamun jumlahna geus ngahontal kana ukuran anu geus ditangtukeun ku Allah, palayanan amarah-Na mimiti lumangsung. Perhitunganana ditutup. Kasabaran ilahi eureun. Teu aya deui panyuwunan rahmat pikeun kapentingan maranéhna.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Nabi, nalika ningal ka mangsa-mangsa nu bakal datang, dipintonkeun dina paningalna ieu mangsa. Bangsa-bangsa dina jaman ieu geus narima rahmat-rahmat anu teu aya tandinganana. Anu pangleuwih hade tina berkah-berkah sawarga geus dipaparinkeun ka maranéhna, tapi sombong nu beuki ngaronjat, kasederhanaan, panyembahan brahala, ngahina ka Allah, jeung kateu ngahaturkeun nuhun anu hina kacatet ngalawan maranéhna. Maranéhna keur gancang nutup perhitunganana jeung Allah.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Tapi anu nyababkeun kuring ngageter téh nya éta kanyataan yén jalma-jalma anu geus narima cahaya jeung hak-hak istiméwa nu panggedéna geus kacemaran ku kajahatan anu keur marak. Ku pangaruh jalma-jalma anu teu bener di sabudeureun maranéhna, loba jelema, malah ti antara anu ngaku kana bebeneran, geus jadi tiis sarta kabawa ku arus kajahatan anu kuat. Panghina anu sumebar ka mana-mana ka kasalehan jeung kasucian anu sajati nyababkeun jalma-jalma anu henteu ngahiji raket jeung Allah leungit rasa hormatna ka hukum-Na. Lamun maranéhna nuturkeun cahaya jeung taat kana bebeneran tina haté, hukum anu suci ieu bakal karasa leuwih mulya kénéh ku maranéhna nalika hukum éta dihina jeung disisihkeun. Nalika teu hormat ka hukum Allah beuki écés katingali, garis pamisah antara jalma-jalma anu ngajagana jeung dunya beuki jelas. Asih ka parentah-parentah ilahi nambahan dina hiji golongan sakumaha hinaan ka éta parentah-parentah nambahan dina golongan anu séjén.
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Krisi téh keur gancang ngadeukeutan. Angka-angka nu beuki ngagedéan kalayan gancang némbongkeun yén waktuna panggulawenthah Allah geus méh sumping. Sanajan Anjeunna teu remen ngahukum, nanging Anjeunna bakal ngahukum, sarta éta kalayan gancang. Jalma-jalma anu leumpang dina caang bakal ningali tanda-tanda bahaya nu keur ngadeukeutan; tapi maranéhna ulah calik waé dina antosan nu tenang tur teu paduli kana karuksakan éta, bari ngalilipur dirina ku kayakinan yén Allah bakal nangtayungan umat-Na dina poé panggulawenthah. Henteu kitu. Maranéhna kudu ngarti yén éta téh kawajiban maranéhna pikeun digawé rajin nyalametkeun batur, bari nenjo ka Allah kalawan iman nu pageuh pikeun ménta pitulung. ‘Doa jalma bener anu dikedalkeun kalayan satia jeung sumanget kacida gedéna gunana.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Ragi kasaléan henteu acan sagemblengna leungit kakawasaanana. Dina waktu nalika bahaya jeung kapeurih gareja panggedéna, rombongan leutik anu nangtung dina caang bakal ngeluh jeung ceurik lantaran kalakuan-kalakuan hina anu dipigawé di ieu nagri. Tapi utamana deui doa maranéhna bakal naék pikeun gareja, sabab para anggotana keur ngalakonan nurutkeun cara dunya.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Doa anu sungguh-sungguh ti ieu sajumlah leutik jalma anu satia moal jadi sia-sia. Nalika Gusti sumping minangka nu ngabales, Anjeunna ogé bakal sumping minangka nu ngajaga sakumna jalma anu geus ngajaga iman dina kasucianana sarta ngajaga dirina tetep tanpa cacad ku dunya. Dina mangsa ieu Allah geus ngajangjikeun bakal ngabales umat pilihan-Na sorangan anu sasambat ka Anjeunna beurang jeung peuting, sanajan Anjeunna lila sabar ka maranéhna.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
“Parentahna kieu: ‘Ngideran di tengah kota, nya éta di tengah Yerusalem, tuluy pasihan tanda dina tarang jalma-jalma anu ngahuleng jeung anu ceurik ku lantaran sagala kalakuan jijik anu dipigawé di dinya.’ Jalma-jalma anu ngahuleng jeung ceurik ieu geus ngedalkeun pangandika kahirupan; maranéhna geus mere piwuruk, mapatahan, jeung nyuhunkeun kalayan ihlas. Sababaraha anu geus ngahinakeun Allah tobat sarta ngahandapkeun haténa di payuneun Anjeunna. Tapi kamulyaan PANGERAN geus undur ti Israil; sanajan loba anu masih kénéh neruskeun rupa-rupa tatacara ibadah, kakawasaan jeung ayana-Na geus teu nyarengan.” Testimonies, jilid 5, 208–210.
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
Jalma-jalma anu dilambangkeun ku Daniel nalika anjeunna nangtung di payuneun Belshazzar, anu nyaho “Masa Depan pikeun Amerika”, engké bakal narima “jubah beureum kirmizi” milik Daniel, hiji “kalung emas”, sarta bakal diproklamasikeun minangka “pangawasa katilu di karajaan.” Kirmizi téh mangrupa tanda jeung warna anak cikal, anu narima bagian ganda tina warisan Rama, nyaéta saratus opat puluh opat rébu.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ieu téh jalma-jalma anu henteu ngotorkeun dirina ku awéwé; sabab maranéhna parawan. Ieu téh jalma-jalma anu nuturkeun Anak Domba ka mana waé Anjeunna angkat. Maranéhna ditebus ti antara manusa, jadi bungbuahan pangheulana pikeun Allah jeung pikeun Anak Domba. Wahyu 14:4.
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
Tina dua roti anu diangkat jadi panji, anu dipasihan benang beureum kana leungeunna téh nyaéta nu cikal (buah sulung).
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
Tuluy kajadian, nalika manéhna keur ngalahirkeun, anu saurang ngaluarkeun leungeunna; tuluy dukun beranak nyokot benang beureum kermizi sarta ngabeungkeutkeun kana leungeunna, bari pok, “Ieu anu kaluar heula.” Tapi kajadian, waktu manéhna narik deui leungeunna, nya éta, lah dulurna anu kaluar; tuluy éta awéwé ngomong, “Kumaha atuh anjeun nyorod kaluar? Ieu pamecahan keur anjeun.” Ku sabab kitu anjeunna dingaranan Pharez. Sanggeus kitu, kakara dulurna anu leungeunna kabeungkeut ku benang beureum kermizi éta, anu kaluar; sarta ngaranna dingaranan Zarah. Kajadian 38:28–30.
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
Nu mimiti disebatkeun ngeunaan “scarlet” dina Kitab Suci nyaéta nalika “Zarah,” anu cikal, sarta anu ngaranna hartina ‘cahaya anu medal,’ kaluar heula, ti antara kembar anu dibapaan ku Yuda. Indungna, Tamar (anu kungsi maén lacur), nyaéta pamajikan putra Yuda anu geus maot, anu jahat. Zarah, ‘cahaya anu medal,’ asalna ti kaom Yuda, sarta dina leungeunna aya benang beureum kirmizi. “Pharez” hartina ngabeledug kaluar, sarta anjeunna ngawakilan jalma-jalma anu misah ti kapausan, sarta kaluar ti Babul dina mangsa krisis hukum Minggu.
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
“garis beureum” téh ogé mangrupa tanda anu ngajaga palacuran ti Yerikho, nalika kota Yerikho diruksak.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
Tenjo, lamun kami geus asup ka eta nagri, maneh kudu ngabeungkeut ieu tali benang beureum kirmizi dina jandela tempat maneh nurunkeun kami; jeung maneh kudu ngumpulkeun bapana, indungna, dulur-dulurna, jeung sakumna kulawarga bapana, ka imah maneh. Jeung bakal kieu, sing saha bae anu kaluar ti panto imah maneh ka jalan, getihna bakal tumiba kana sirahna sorangan, sarta kami moal kasalahan; jeung sing saha bae anu aya jeung maneh di jero imah, getihna bakal tumiba kana sirah kami, lamun aya leungeun anu nganyenyeri anjeunna. Jeung lamun maneh ngabedalkeun ieu urusan kami, mangka kami bakal leupas tina sumpah maneh anu geus ngajadikeun kami sumpah. Jeung manehna ngawaler, Numutkeun kana kecap maraneh, mugi kitu. Tuluy manehna ngantep maranehna indit, sarta maranehna indit; jeung manehna ngabeungkeut tali beureum kirmizi eta dina jandela. Yosua 2:18–21.
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
Pakéan beureum kirmizi Daniel nandakeun yén harita anjeunna ngawakilan saratus opat puluh opat rébu, nyaéta nu kahiji tina dua roti ayun anu diangkat ka luhur. Salaku roti, maranéhna ngawakilan Roti ti sawarga, anu dipaparin jubah beureum kirmizi di balé umum dina jalan-Na ka panyaliban. Di balé pésta Belsyazar, anu ngalambangkeun balé umum tempat Isa dipaparin jubah beureum kirmizi, éta dipasihkeun ka jalma-jalma anu ngartos kana krisis anu pas aya di hareup dina “Future for America”.
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
Tuluy para soldadu gupernur nyandak Yesus ka balé umum, tuluy maranéhna ngumpulkeun sakabéh pasukan soldadu ka Anjeunna. Geus kitu Anjeunna ditaranjangan, tuluy dipaparin jubah beureum carang. Mateus 27:27, 28.
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
Jubah anu dipasihkeun ka jalma-jalma anu dilambangkeun ku Daniel téh nyaéta jubah kabeneran Kristus, anu bodas.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
Hayu urang bungah jeung girang, sarta maparin kahormatan ka Mantenna; sabab geus datang kawinan Anak Domba, sarta garwa-Na geus nyiapkeun dirina. Jeung ka dirina dipaparinkeun supaya dipaparin pakean tina linen halus, beresih jeung bodas; sabab linen halus téh nyaéta kabeneran para wali. Wahyu 19:7, 8.
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
Jubah anu dipasihkeun ka maranéhanana anu digambarkeun minangka Daniel téh beureum saulas sakaligus bodas, sabab jubah-jubah maranéhanana geus dikumbah ku sabun tukang ngumbah, ku tukang ngumbah dina Maleakhi pasal tilu, nalika anjeunna ngamurnikeun putra-putra Lewi.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
Tapi saha anu bakal tahan dina poé datang-Na? Jeung saha anu bakal tetep nangtung nalika Anjeunna nembongan? sabab Anjeunna téh kawas seuneu tukang nyaring, jeung kawas sabun tukang ngabodaskeun lawon: Jeung Anjeunna bakal linggih minangka tukang nyaring jeung nu ngamurnikeun pérak: sarta Anjeunna bakal ngamurnikeun putra-putra Léwi, jeung nyucikeun maranéhna saperti emas jeung pérak, supaya maranéhna tiasa ngahaturkeun ka PANGERAN hiji kurban dina kabeneran. Malachi 3:2, 3.
The robe is white, but only because it was washed in the scarlet blood of the lamb.
Jubah téh bodas, ngan ku sabab geus dikumbah dina getih beureum saulas tina Anak Domba.
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.
Sareng ti Yesus Kristus, anu jadi saksi anu satia, jeung cikal ti antara nu maot, sarta pangeran para raja di bumi. Ka Anjeunna anu geus mikanyaah ka urang, sarta geus ngabersihan urang tina dosa-dosa urang ku getih-Na sorangan, sarta geus ngajadikeun urang raja-raja jeung imam-imam pikeun Allah jeung Rama-Na; ka Anjeunna kamanunggalan kamulyaan jeung kakawasaan salalanggengna. Amin. Wahyu 1:5, 6.
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
Sebutan anu kahiji ngeunaan ranté emas nyaéta nalika Yusup diangkat kana kalungguhan pamingpin di Mesir.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
Jeung saur Firaun ka Yusup, “Tingali, kami geus nangtukeun anjeun jadi pangawasa sakuliah tanah Mesir.” Geus kitu Firaun nyabut cingcinna tina leungeunna, tuluy dipasrahkeun kana leungeun Yusup, sarta ngadandanan anjeunna ku pakean tina linen halus, jeung masangkeun ranté emas kana beuheungna; tuluy anjeunna dijadikeun naék kana kareta kadua anu dipibanda ku Firaun; sarta maranéhna ngajerit di payuneunna, “Sujud!” Ku kituna anjeunna dijadikeun pangawasa sakuliah tanah Mesir. Jeung Firaun nyabut cingcinna tina leungeunna, tuluy dipasrahkeun kana leungeun Yusup, sarta ngadandanan anjeunna ku pakean tina linen halus, jeung masangkeun ranté emas kana beuheungna. Kajadian 41:41–43.
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
Alesan Yusuf ku Firaun diangkat jadi pangawasa di Mesir téh lantaran Yusuf sanggup napsirkeun impian Firaun ngeunaan “tujuh waktu,” patalina jeung niupan ngarusak ti “angin wetan.”
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
Sarta Firaun ka Yusuf, “Dina impian sim kuring, tingali, sim kuring nangtung di sisi walungan; sarta, tingali, tina walungan naék tujuh sapi, dagingna gendut tur rupana endah; tuluy maranéhna nyarumput di hiji jukutang: Sarta, tingali, sanggeus éta naék deui tujuh sapi séjén, kurus jeung rupana kacida goréngna sarta dagingna ipis, anu saumur hirup sim kuring can kungsi katingali sarua goréngna di sakuliah tanah Mesir: Jeung sapi-sapi anu kurus jeung goréng rupana éta ngahakan tujuh sapi munggaran anu gendut: Jeung sanggeus dihakan ku maranéhna, teu katara yén éta geus dihakan ku maranéhna; sabab maranéhna tetep kénéh goréng rupana, saperti ti mimiti. Tuluy sim kuring hudang. Jeung dina impian sim kuring, sim kuring ningali, sarta, tingali, tina hiji tangkal naék tujuh bulir, pinuh jeung hadé: Sarta, tingali, sanggeus éta muncak tujuh bulir, layu, ipis, jeung kasamber ku angin wetan: Jeung bulir-bulir anu ipis éta ngalalap tujuh bulir anu hadé: tuluy ieu ku sim kuring dicaritakeun ka para ahli sihir; tapi teu aya saurang ogé anu bisa nerangkeun éta ka sim kuring.” Jeung Yusuf ngandika ka Firaun, “Impian Firaun téh hiji: Allah parantos nembongkeun ka Firaun naon anu badé dipigawé ku Mantenna.” Kajadian 41:17–25.
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
Yusuf nafsirkeun impian Firaun kalawan ngagunakeun prinsip “line upon line”, sabab anjeunna mimiti ngawartoskeun ka Firaun yén dua impian éta téh hiji. Tuluy anjeunna nafsirkeun kecap “tujuh,” anu pakait jeung “sapi-sapi,” jeung “bulir-bulir,” minangka lambang. Kecap “tujuh” dina éta petikan téh sarua jeung kecap anu ditarjamahkeun jadi “tujuh kali,” dina Imamat dua puluh genep. Yusuf nafsirkeun “tujuh” éta minangka lambang tujuh taun, atawa dua rébu lima ratus dua puluh poé. Yusuf jeung Daniel duanana keur nafsirkeun hiji lambang ngeunaan “tujuh kali” dina Imamat dua puluh genep.
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
Dina impian Firaun, kalaparan teh disababkeun ku bulir gandum anu “kasurupan ku angin wétan.” Jajar demi jajar, sakumaha langsung dipaké ku Yusup, “angin wétan” nandakeun yén Islam lah anu ngahasilkeun mangsa kalaparan jeung rubuhna ékonomi anu dimimitian nalika Yusup jeung Daniel dipaparin kalung emas, anu ngalambangkeun diangkatna panji ka sakuliah dunya (Mesirna Yusup), jeung pikeun nyaur domba-domba Allah anu séjén sangkan kaluar ti Babulna (Daniel).
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
Dua tanduk Amérika Serikat dilambangkeun ku sakabéh kakawasaan dina nubuat Alkitab anu digambarkeun minangka dua bangsa. Ieu ngawengku Perancis, anu sacara nubuat diwangun ku Sodom jeung Mesir, sarta Israél anu diwangun ku karajaan kalér jeung kidul, kitu deui Karajaan Médo-Pérsia. Dua tanduk Médo-Pérsia dina Daniel pasal dalapan nandakeun yén salah sahiji tanduk tina karajaan éta mucunghul pangtungtungna.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Tuluy abdi ngangkat panon, sarta ningali, jeung, tempo, di hareupeun walungan aya hiji domba jalu nangtung anu boga dua tanduk; sarta éta dua tanduk téh jangkung; tapi anu hiji leuwih jangkung ti anu hiji deui, jeung anu leuwih jangkung téh mucunghulna pangpandeurina. Daniel 8:3.
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
Dua tanduk Medo-Persia ngagambarkeun dua tanduk sato bumi, ku kituna salah sahiji tanduk sato bumi éta kudu leuwih luhur sarta mucunghul pangahirna. Dina waktu ahir taun 1798, pamaréntahan sato bumi mimiti, sarta tanduk Protestanisme dibawa ka Gunung Karmel ku Élia nabi, anu diwakilan ku William Miller. Kudu aya hiji pasanggiri anu nembongkeun bédana antara nabi anu sajati jeung nabi palsu, anu bakal kalakonan dina ujian di Gunung Karmel, anu lumangsung ti 11 Agustus 1840 nepi ka 22 Oktober 1844.
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
Adventisme Millerite sacara providensial diidéntifikasi minangka nabi nu sajati, dina waktu nu sarua nalika denominasi-denominasi Protestan di Amérika Sarikat balik deui ka, sarta jadi putri-putri Roma kapapaan. Dina taun 1863, tanduk Protestan nu sajati tina Adventisme Millerite balik deui kana pasamuan nu sarua jeung Protestantisme nu murtad ku jalan balik kana métode ulikan Alkitab nu ruksak saperti nu dipaké ku Protestantisme nu murtad, nalika maranéhna ngamimitian pagawean maranéhna nu maju terus dina nampik pesen Élia. Dina mangsa waktu nu sarua, Perang Sipil Amérika Sarikat dimimitian. (Catet yén nalika Roh Suci ditampik, mangka roh nu séjén nyokot alih, sarta perang salawasna jadi hasilna.) Bangsa éta tuluy kabagi sacara harfiah, pulitik, jeung profétik. Ti saprak éta, tanduk Républikanisme bakal aya dina perjuangan nu beuki ngaronjat antara dua partéy pulitik nu utama.
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
Ti taun 1863, hiji lambang pamisahan, sabab taun éta jadi puseur pisan tina perang sipil antara Kalér jeung Kidul, mucunghul dua golongan pulitik tina tanduk Republican jeung dua golongan tina tanduk Protestan, anu ngawengku partéy Democratic jeung Republican, sarta Protestan murtad nu ngajaga poé Minggu jeung nu ngajaga Sabat. Pamisahan gandana tina salah sahiji tanduk éta geus dilambangkeun dina jaman Kristus ku urang Saduki jeung urang Parisi. Hiji golongan sacara terang-terangan nampik prinsip-prinsip dasar, sedengkeun golongan anu séjén ngaku-ngaku ngajaga prinsip-prinsip dasar, tapi ahirna ngagantikeun éta ku tradisi jeung kabiasaan manusa.
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
Dina tanggal 11 Séptémber 2001, mangsa pangujian gambar sato galak téh sacara nubuat dimimitian, sarta ngahontal puncakna dina hukum Minggu, atawa dina pesta mabokna Bélsazar. Hukum Minggu téh mangrupa tanda anu ngaidéntifikasi yén gabungan antara garéja jeung nagara geus mekar pinuh. Dina waktu éta, dua tanduk Républikanisme murtad jeung Protestanisme murtad ngahiji jadi hiji tanduk murtad, sarta harita Daniel dijadikeun tanduk katilu, atawa pangawasa katilu, atawa tanduk Protestan anu sajati anu mucunghul pangahirna sarta leuwih luhur, sabab dina mangsa éta anjeunna diangkat jadi panji.
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
Yusuf jeung Daniel téh mangrupakeun garis nubuat anu sarua, sabab garis demi garis, sakumna nabi keur ngaidéntifikasi poé-poé panungtungan. Maranéhna duaan ngakuan “tujuh waktu,” nalika maranéhna ningalina. “Angin ti wetan” Islam keur asup ti handapeun témbok, bari maranéhna maparin tafsiran ka Bélsasàr jeung Firaun ngeunaan naon ari “Masa Depan pikeun Amérika” téh. Maranéhna keur ngagem “jubah beureum saulas” tina kabeneran Kristus, anu nyaéta “jubah bodas” anu dijadikeun kitu ku getih Kristus. Maranéhna diangkat jadi panji jeung dilambangkeun minangka makuta, atawa ranté emas, nalika maranéhna jadi panguasa katilu anu naék leuwih luhur sarta naék pangtungtungna.
We will continue with Daniel chapter six, in the next article.
Urang baris neraskeun kana Daniel pasal genep dina artikel salajengna.
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
“Dina peuting panungtungan anu pinuh ku kagilaan anu ngabuta, Belsyazar jeung para pembesarna geus ngeusian ukuran kasalahan maranéhna sarta kasalahan karajaan Kasdim. Leungeun Allah anu nahan geus moal tiasa deui ngahalangan kajahatan anu rek tumiba. Ngaliwatan rupa-rupa pangersa-Na, Allah geus usaha ngajar maranéhna supaya ngajenan hukum-Na. ‘Urang saenyana geus rék nyageurkeun Babul,’ saur Mantenna ngeunaan jalma-jalma anu hukumanana ayeuna geus ngahontal ka sawarga, ‘tapi manéhna henteu cageur.’ Yermia 51:9. Ku sabab kaganjilan panyimpangan haté manusa, ahirna Allah ningali perlu pikeun ngedalkeun putusan anu teu bisa dicabut deui. Belsyazar kudu runtuh, sarta karajaanna kudu pindah kana leungeun anu séjén.” Prophets and Kings, 530.