Daniel chapter six, is the third line in the first six chapters of Daniel, which directly presents an illustration of the Sunday law crisis. In chapter three Nebuchadnezzar’s golden image, and the three worthies, represent the ensign which is lifted up, and the entire world beholds.
Daniel pasal genep nyaéta galur katilu dina genep pasal kahiji kitab Daniel, anu sacara langsung nembongkeun hiji gambaran ngeunaan krisis hukum Minggu. Dina pasal tilu, arca emas Nebukadnesar jeung tilu jalmi satia éta ngawakilan panji anu diangkat luhur, sarta sakumna dunya nengetanana.
Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Daniel 3:2.
Tuluy Raja Nebukadnesar miwarang sangkan dikumpulkeun para pangeran, para gubernur, para kapala, para hakim, para bendahara, para panaséhat, para syerif, jeung sakabéh pamingpin propinsi, sangkan daratang ka pangresmian arca anu geus didirikeun ku Raja Nebukadnesar. Daniel 3:2.
In chapter three, the three worthies refused to bow, and their action brought upon them the persecution of the furnace, whereas Daniel in chapter six, bows three times a day, and his action brought upon him the persecution of the lion’s den. Line upon line, they represent the Sunday law persecution as a decision of worship, that in both cases, has already been determined by the faithful. Those represented by the three and one combination that symbolizes the one hundred and forty-four thousand have settled into the truth before the shaking of persecution arrives.
Dina pasal katilu, tilu jalma anu mulya eta nolak sujud, sarta lampah maranehna mawa ka maranehna panganiayaan tina tungku seuneu, ari Daniel dina pasal kagenep, sujud tilu kali sapoé, sarta lampahna mawa ka manehna panganiayaan tina guha singa. Baris demi baris, maranehna ngagambarkeun panganiayaan hukum Minggu minangka hiji kaputusan ibadah, anu dina dua-duana kaayaan, geus ditangtukeun heula ku jalma-jalma satia. Jalma-jalma anu diwakilan ku gabungan tilu jeung hiji anu ngalambangkeun saratus opat puluh opat rébu geus netep dina bebeneran saméméh guncangan panganiayaan datang.
“Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 68.
Malaikat ngandika, “Singkal diri; maraneh kudu ngagancangan léngkah.” Sabagian urang geus boga waktu pikeun narima kayaktian jeung maju saléngkah demi saléngkah, sarta unggal léngkah anu geus dicokot ku urang geus mere kakuatan pikeun nyokot léngkah saterusna. Tapi ayeuna waktu geus méh béak, jeung naon anu ku urang dipaluruh mangtaun-taun, ku maranéhna kudu dipaluruh dina sababaraha bulan. Maranéhna ogé kudu loba ngaleungitkeun nu geus dipaluruh sarta loba deui diajar deui. Jalma-jalma anu henteu rek narima tanda sato galak jeung gambarna nalika parentah éta dipedar, kudu boga kategepkeun ayeuna pikeun nyebut, Henteu, kami moal ngajenan kana lembaga sato galak éta.” Early Writings, 68.
In chapter five, the Sunday law is addressing the end of the earth beast, and the judgment brought by the enemies that came through the wall.
Dina bab lima, hukum Minggu nuju nyangkem ahirna sato bumi, jeung pangadilan anu dibawa ku musuh-musuh anu asup ngaliwatan témbok.
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 5:30, 31.
Dina peuting éta Belsyasar, raja urang Kasdim, dipaéhan. Jeung Darius urang Média nyandak karajaan éta, yuswana kira-kira genep puluh dua taun. Daniel 5:30, 31.
In chapter six, the sealing of God’s people, represented by the king’s seal being placed upon the lion’s den is identified.
Dina pasal genep, pamasangan meterai ka umat Allah, anu dilambangkeun ku cap raja anu dipasang dina guha singa, diidéntifikasi.
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:17.
Tuluy aya hiji batu, tuluy diteundeun dina sungut guha éta; sarta raja nyégél éta ku cingcin capna sorangan, jeung ku cingcin cap para pangeranna; supaya katangtuan ngeunaan Daniél ulah dirobah. Daniel 6:17.
The three lines all contribute to the characteristics of the ensign that is lifted up in a cloud, during the hour of the great earthquake in Revelation chapter eleven.
Tilu garis éta sadayana nyumbang kana ciri-ciri panji anu diangkat dina méga, dina mangsa lini gedé dina Wahyu pasal sabelas.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Lajeng maranéhna ngadangu sora anu tarik ti sawarga, nyebut ka maranéhna, “Naék ka dieu.” Sarta maranéhna naék ka sawarga dina mega; jeung musuh-musuh maranéhna ningali maranéhna. Jeung dina jam anu sarua aya lini anu gedé, sarta sapersapuluh bagian kota rubuh, jeung dina eta lini tiwas tujuh rebu jelema; ari nu kari kasieunan, tuluy méré kamulyaan ka Allah sawarga. Wahyu 11:12, 13.
Daniel chapter six, identifies the sealing of God’s people, but it is more specifically addressing the punishment of the confederacy of the “presidents, the governors, and the princes, the counsellors, and the captains,” that deceived the king into killing Daniel. The deception of the king (a symbol of the state), is a significant prophetic subject, containing several prophetic witnesses. Unlike Nebuchadnezzar in chapter three, or Belshazzar in chapter five, who were both oblivious to Daniel and the three witnesses until after the crisis arrived, Darius’ “preference” for Daniel, in advance of the crisis identifies a different setting for the crisis of the Sunday law.
Daniel pasal genep netelakeun panyegelan umat Allah, nanging leuwih husus nyangkem hukuman ka pasékutan “para présidén, para gubernur, jeung para pangeran, para panaséhat, jeung para panglima,” anu nipu raja nepi ka maéhan Daniel. Panipuan ka raja éta (lambang nagara), mangrupa perkara nubuat anu penting, ngamuat sababaraha saksi nubuat. Beda jeung Nebukadnésar dina pasal tilu, atawa Belsyasar dina pasal lima, anu duanana teu maliré ka Daniel jeung tilu saksi nepi ka sanggeus krisisna datang, “karesep” Darius ka Daniel saméméh krisis lumangsung, nandakeun hiji kaayaan anu béda pikeun krisis hukum Minggu.
Daniel was “preferred” above the other two presidents, and the three presidents were over the one hundred and twenty princes. Daniel is contrasted primarily with the presidents and princes, and he is favored above the two that form a confederacy of deception represented by five (five foolish virgins).
Daniél téh “dipikaresep” ngaleuwihan dua présidén séjén, sarta tilu présidén éta nanggungjawaban kana saratus dua puluh pangeran. Daniél utamana dipadukeun jeung para présidén jeung pangeran, sarta anjeunna dipikaresep ngaleuwihan dua jalma anu ngawangun hiji pakumpulan tipu daya anu dilambangkeun ku lima (lima parawan bodo).
It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Daniel 6:1–5.
Darius kagungan kersa netepkeun saratus dua puluh pangéran pikeun maréntah di sakuliah karajaan; sarta di luhur maranéhna aya tilu présidén, anu Daniel jadi nu kahiji; sangkan para pangéran méré pertanggungjawaban ka maranéhna, sarta raja henteu ngalaman karugian. Ku sabab kitu, Daniel ieu dipayunkeun leuwih ti batan para présidén jeung pangéran, lantaran aya roh anu luar biasa dina dirina; sarta raja ngarancang pikeun netepkeun anjeunna ngawasaan sakuliah nagara. Ti dinya para présidén jeung pangéran néangan kasempetan pikeun nuduh Daniel dina perkara karajaan; nanging maranéhna henteu manggihan hiji-hijina kasempetan atawa kasalahan ogé; sabab anjeunna satia, sarta henteu kapanggih dina dirina hiji kakeliruan atawa kasalahan naon waé. Tuluy jalma-jalma ieu nyarita, “Urang moal manggihan kasempetan naon waé ngalawan Daniel ieu, iwal lamun urang manggihkeunana dina dirina ngeunaan hukum Allahna.” Daniel 6:1–5.
Darius is being used to illustrate a deception that is carried out against the king, which represents the ten kings (the United Nations), at the end of the world. The deception contributes to the hatred which the ten kings (the United Nations), manifest against the whore (the papacy), which causes them to “make her desolate and naked,” and “eat her flesh, and burn her with fire.”
Darius dipaké pikeun ngagambarkeun hiji tipu daya anu dilaksanakeun ngalawan raja, anu ngalambangkeun sapuluh raja (Perserikatan Bangsa-Bangsa), dina ahir dunya. Tipu daya éta nyumbang kana kabencian anu dipintonkeun ku sapuluh raja (Perserikatan Bangsa-Bangsa) ngalawan awéwé sundal éta (kapapaan), anu nyababkeun maranéhna “ngajadikeun dirina taya daya jeung taranjang,” sarta “ngadahar dagingna, jeung ngaduruk dirina ku seuneu.”
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Jeung sapuluh tanduk anu ku maneh ditempo aya dina sato galak éta, maranéhna bakal ngabenci ka palacur éta, sarta bakal ngajadikeun manéhna taya naon-naon jeung taranjang, sarta bakal ngahakan dagingna, jeung ngaduruk manéhna ku seuneu. Sabab Allah geus nempatkeun kana haté maranéhna pikeun ngalaksanakeun pangersa-Na, jeung pikeun satuju, sarta masrahkeun karajaan maranéhna ka sato galak éta, nepi ka pangandika-pangandika Allah kalaksanakeun. Jeung awewe anu ku maneh ditempo téh nyaéta kota anu gedé éta, anu maréntah atas raja-raja di bumi. Wahyu 17:16–18.
The United Nations (the seventh kingdom), will destroy the papacy, even though they will have just recently given her their kingdom, for they rule for a “short space.”
Perserikatan Bangsa-Bangsa (karajaan katujuh) bakal ngancurkeun kapausan, sanajan maranéhna kakara waé masrahkeun karajaan maranéhna ka dirina, sabab maranéhna maréntah ngan saukur “sawatara waktu pondok.”
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. Revelation 17:10.
Jeung aya tujuh raja: lima geus rubuh, hiji keur aya, jeung nu saurang deui can datang; sarta lamun manéhna datang, manéhna kudu tetep sakeudeung wungkul. Wahyu 17:10.
At the Sunday law the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen (the United States), has just finished its reign of the seventy symbolic years, in which the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen (the papacy), has been forgotten for those seventy symbolic years of Isaiah chapter twenty-three.
Dina hukum Minggu, karajaan kagenep dina nubuat Alkitab, nyaéta sato galak bumi tina Wahyu pasal tilu welas (Amérika Sarikat), kakara ngaréngsékeun pamaréntahanana salila tujuh puluh taun simbolis éta, anu dina éta mangsa karajaan kalima dina nubuat Alkitab, nyaéta sato galak laut tina Wahyu pasal tilu welas (kapapaan), geus kaliwat teu dipaliré salila tujuh puluh taun simbolis éta numutkeun Yesaya pasal dua puluh tilu.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Jeung bakal kajadian dina poe eta, Tirus bakal poho salila tujuh puluh taun, nurutkeun mangsa hiji raja; sanggeus tamat tujuh puluh taun Tirus bakal nyanyi kawas awéwé sundal. Candak kacapi, ngideran kota, eh awéwé sundal anu geus kaliwat dipohokeun; mernahkeun wirahma anu éndah, nyanyikeun loba lagu, supaya maneh dipieling deui. Jeung bakal kajadian sanggeus tamat tujuh puluh taun, yén PANGERAN bakal nganjang ka Tirus, sarta manéhna bakal balik deui kana upahna, sarta bakal ngalakonan cabul jeung sakabeh karajaan-karajaan dunya anu aya dina beungeut bumi. Yesaya 23:15–17.
At the Sunday law the seventh kingdom of Bible prophecy, the ten kings (the United Nations), begins to reign, but only briefly, for the premier king of the ten kings, then begins its work of forcing the entire world to align under the structure of the beast, which is the combination of church and state, and is symbolized as the image of the beast.
Dina waktu hukum Minggu, karajaan katujuh dina nubuat Kitab Suci, nyaéta sapuluh raja (Perserikatan Bangsa-Bangsa), mimiti maréntah, tapi ngan sakeudeung wungkul, sabab raja pangutamana tina sapuluh raja éta tuluy ngamimitian pagawéanana pikeun maksa sakuliah dunya supaya ngajajar dina handapeun struktur sato galak, nyaéta gabungan garéja jeung nagara, sarta dilambangkeun minangka gambar sato galak.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Tuluy kuring nenjo deui hiji sato galak séjén naék ti jero bumi; tandukna dua, sarupa jeung anak domba, tapi omongna kawas naga. Jeung manehna ngalaksanakeun sagala kakawasaan sato galak anu kahiji di hareupeunana, sarta nyababkeun bumi jeung sakur nu maratuh di dinya nyembah ka sato galak anu kahiji, anu tatu maéhna geus cageur. Jeung manehna ngalakukeun mujijat-mujijat anu hébat, nepi ka ngajadikeun seuneu turun ti sawarga ka bumi di payuneun jalma-jalma, sarta nipu jalma-jalma anu maratuh di bumi ku jalan mujijat-mujijat anu dipaparin kawasa ka manehna pikeun dilakukeun di payuneun sato galak éta; bari nyarita ka jalma-jalma anu maratuh di bumi, supaya maranéhna nyieun hiji arca pikeun sato galak anu kantos tatu ku pedang, tapi tetep hirup. Wahyu 13:11–14.
A primary element of the symbolism of the earth beast (the United States), that begins as a lamb and ends speaking as a dragon, is its speaking. Speaking prophetically identifies an action of the legislative and judicial authorities.
Unsur poko tina perlambang sato galak ti bumi (Amérika Sarikat), anu mimitina minangka anak domba sarta tungtungna nyarita kawas naga, nyaéta cara nyaritana. Dina harti nubuat, nyarita nandakeun hiji kalakuan ti kakawasaan législatif jeung yudisial.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Ucapan bangsa téh mangrupa kalakuan panguasa législatif jeung yudisialna.” The Great Controversy, 443.
When the United States first spoke as a lamb, it produced the Constitution of the United States, thus establishing a land of refuge for those fleeing the persecution of the papacy and the kings of Europe.
Nalika Amérika Serikat mimiti nyarita saperti domba, nagara éta ngahasilkeun Konstitusi Amérika Serikat, ku kituna ngadegkeun hiji tanah pangungsian pikeun jalma-jalma anu ngungsi tina panganiayaan kapausan jeung raja-raja Éropa.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Jeung bumi nulungan ka eta awewe, sarta bumi muka sungutna, tuluy ngelek caah anu diburakkeun ku naga ti sungutna. Wahyu 12:16.
At the end of the seventy symbolic years, the earth beast speaks again, but then as a dragon, as it enforces Sunday worship, which is the mark of papal authority. When the mark of papal authority is enforced, the papacy is remembered, and she is remembered, when the Commandment that was never to be forgotten is made illegal to observe.
Dina ahir tujuh puluh taun simbolis, sato galak bumi nyarita deui, tapi harita minangka naga, nalika anjeunna maksa ibadah poé Minggu, anu mangrupa tanda kakawasaan kapapaan. Nalika tanda kakawasaan kapapaan dipaksakeun, kapapaan diinget deui, sarta manéhna diinget deui, nalika Parentah anu henteu kungsi meunang dipopohokeun dijadikeun haram pikeun diturut.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Émut kana poé Sabat, supaya disucikeun. Genep poé maneh kudu digawe, jeung ngalakonan sakabéh pagawéan maneh; tapi poé katujuh teh Sabat ka PANGERAN Allah maneh; dina eta maneh ulah ngalakonan pagawean naon-naon, boh maneh, boh anak lalaki maneh, boh anak awéwé maneh, boh bujang lalaki maneh, boh bujang awéwé maneh, boh ingon-ingon maneh, boh urang asing anu aya di jero lawang-lawang kota maneh. Sabab dina genep poé PANGERAN ngadamel langit jeung bumi, laut, jeung sakabéh anu aya di jerona, tuluy reureuh dina poé katujuh; ku sabab eta PANGERAN ngaberkahan poé Sabat, sarta nyucikeunana. Exodus 20:8–11.
National apostasy is then followed by national ruin, and the three powers that lead the world to Armageddon join hands.
Murtadna bangsa tuluy dituturkeun ku karuksakan bangsa, sarta tilu kakawasaan anu mingpin dunya ka Armageddon silih cekel leungeun.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ku ayana kaputusan anu maksa ngadegkeun lembaga Kapapaan bari ngalanggar hukum Allah, bangsa urang bakal miceun dirina sapinuhna tina kabeneran. Nalika Protestantisme ngalegaan leungeunna ngaliwatan jurang pikeun ngagenggem leungeun kakawasaan Roma, nalika manehna ngalangkungi lembah jero pikeun silihcekel leungeun jeung Spiritualisme, nalika, dina pangaruh ieu persatuan tilu rupa, nagara urang bakal mungkir kana unggal asas Konstitusina minangka pamaréntahan Protestan jeung republik, sarta bakal nyadiakeun jalan pikeun nyebarkeun kapalsuan jeung kasasab papal, harita urang bisa nyaho yen waktuna geus datang pikeun pagawéan Iblis anu matak pikaheraneun, sarta yén ahir geus deukeut.” Testimonies, jilid 5, 451.
When “Protestantism” (the United States), “the Roman power” (the Vatican) and “Spiritualism” (the United Nations), join hands at the Sunday law, they begin to lead the world to Armageddon, which is represented as first forcing the world to accept the authority of a one-world government, which consists of church and state, with the church in control of the relationship. The power of the miracles that are employed by the earth beast, not only brings about the fornication of the whore of Tyre with the kings of the earth, but it enforces the “speaking” of the world-wide image of the beast. By prophetic definition this means the one-world government must have a legislative body (located in New York), and a judicial body (located in the Hague).
Nalika “Protestantisme” (Amérika Sarikat), “kakawasaan Romawi” (Vatikan), jeung “Spiritualisme” (Perserikatan Bangsa-Bangsa), silihgandeng dina hukum Minggu, maranéhna mimiti ngagiring dunya ka Armagedon, anu digambarkeun mula-mula maksa dunya narima wewenang hiji pamaréntahan sadunya, anu ngawengku garéja jeung nagara, kalayan garéja nu ngadalikeun éta hubungan. Kakawasaan mujijat-mujijat anu dipaké ku sato galak ti bumi lain ngan ukur ngabalukarkeun palacuran antara sundal Tirus jeung raja-raja di bumi, tapi ogé maksa “nyarita”-na gambar sato galak anu ngawengku sakuliah dunya. Numutkeun kana harti nubuat, ieu ngandung harti yén éta pamaréntahan sadunya kudu miboga badan législatif (perenahna di New York), jeung badan yudisial (perenahna di Den Haag).
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:14–18.
Sarta nyasabkeun jalma-jalma anu cicing di bumi ku jalan mujijat-mujijat anu dipaparin kakawasaan ka anjeunna pikeun dipigawé di hareupeun sato galak éta; bari ngandika ka jalma-jalma anu cicing di bumi, supaya maranéhna nyieun hiji arca pikeun sato galak éta, anu kungsi katatu ku pedang, tapi tetep hirup. Sarta anjeunna dipaparin kakawasaan pikeun méré napas hirup ka éta arca sato galak, nepi ka éta arca sato galak bisa nyarita, sarta ngabalukarkeun supaya sakur anu teu daék nyembah ka arca sato galak éta dipaéhan. Sarta anjeunna ngajadikeun sakumna jalma, boh nu leutik boh nu gedé, nu beunghar boh nu miskin, nu merdéka boh nu hamba, narima hiji tanda dina leungeun katuhuna, atawa dina tarangna: Jeung supaya moal aya saurang ogé anu bisa meuli atawa ngajual, iwal manéhna anu miboga éta tanda, atawa ngaran sato galak éta, atawa bilangan ngaranna. Di dieu aya hikmat. Sing saha anu boga pangarti, cacah bilangan sato galak éta; sabab éta téh bilangan hiji jalma; jeung bilanganana genep ratus genep puluh genep. Wahyu 13:14–18.
The earth beast (the United States), will deceive the entire world into accepting a worldwide image of the beast, the same image which the United States had formed as it led to and ultimately enforced the Sunday law. It will then empower the one-world government to enforce its laws upon pain of death, and/or economic penalties. The deception of Darius the king, is a symbol of the deception of the kings that is repeatedly identified in prophecy, for as the earth beast begins to force the world to accept the one-world government the argument that is used to force the world to accept the arrangement, is that the power that has angered the nations (Islam), must be opposed with a worldwide war.
Sato galak bumi (Amérika Sarikat) bakal nipu sakuliah dunya sangkan narima hiji gambar sato galak anu mangsa sakuliah dunya, nya éta gambar anu sarua anu geus dibentuk ku Amérika Sarikat nalika éta nagara mingpin nepi ka ahirna maksa ngalaksanakeun hukum Minggu. Satuluyna éta bakal méré kakawasaan ka pamaréntahan hiji-dunya pikeun maksa nerapkeun hukum-hukumna kalayan ancaman hukuman pati, jeung/atawa hukuman ékonomi. Panipuan ka Raja Darius téh mangrupa lambang tina panipuan para raja anu mindeng diidéntifikasi dina nubuat, sabab nalika sato galak bumi mimiti maksa dunya supaya narima pamaréntahan hiji-dunya, alesan anu dipaké pikeun maksa dunya narima éta tatanan téh nya éta yén kakawasaan anu geus nganyenyeri bangsa-bangsa (Islam), kudu dilawan ku hiji perang sakuliah dunya.
The United States enforces the mark of papal authority, for the judgments of God had brought such a state of crisis in the United States leading up to the Sunday law, that the solution was offered that by returning to the god of Catholicism, the economic hardships that had been increasing would be ended. Yet at the Sunday law, the enemy that had snuck in under the lower wall, brings the judgment of national ruin.
Amérika Sarikat maksa tanda kakawasaan kapapaan, sabab pangersa Allah geus mawa kaayaan krisis anu saperti kitu di Amérika Sarikat nepi ka hukum Minggu, nepi ka dipasihkeun jalan kaluar yén ku mulang ka allahna Katolik, kasusah ékonomi anu geus beuki ngaronjat bakal ditungtungan. Tapi dina waktu hukum Minggu, musuh anu geus nyusup ngaliwatan témbok handap mawa pangersa karuksakan nasional.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Saterusna si pangabobodo gede teh bakal ngayakinkeun manusa yén jalma-jalma anu ngabakti ka Allah téh anu nyababkeun kajahatan-jahatan ieu. Golongan anu geus nimbulkeun murka Sawarga bakal numpahkeun sagala kasusah maranéhna ka jalma-jalma anu ku kataatanana kana parentah-parentah Allah jadi tegoran anu langgeng pikeun para palanggar. Bakal dinyatakeun yén manusa téh keur nyinggung Allah ku ngalanggar Sabat Minggu; yén dosa ieu geus mawa rupa-rupa musibah anu moal eureun nepi ka pangjagaan Minggu ditegakeun kalawan pageuh; jeung yén jalma-jalma anu ngedalkeun tuntutan parentah kaopat, ku kituna ngaruksak rasa hormat ka Minggu, téh pangeureuwas pikeun rahayat, ngahalangan mulangna maranéhna kana kurnia ilahi jeung kana kamakmuran jasmani. Ku kituna tuduhan anu baheula kungsi dialamatkeun ka hamba Allah bakal diulang deui dina dasar anu sarua kuatna: ‘Jeung kajadian, nalika Ahab ningali Élia, Ahab ngalahir ka anjeunna, Naha maneh ieu anu nganyenyeri Israél? Jeung anjeunna ngawaler, Kami lain anu nganyenyeri Israél; tapi maneh, jeung kulawarga bapana maneh, lantaran maraneh geus ninggalkeun parentah-parentah PANGERAN, jeung maneh geus nuturkeun Baal.’ 1 Raja-raja 18:17, 18. Nalika amarah rahayat geus dikobarkeun ku tuduhan-tuduhan palsu, maranéhna bakal ngalakonan kalakuan ka para duta Allah anu sarua pisan jeung anu kungsi dipigawé ku Israél murtad ka Élia.” The Great Controversy, 590.
In the “hour” of “the great earthquake” of Revelation chapter eleven, the “third Woe” of Islam, that is also the Seventh Trumpet then sounds, and it will anger the nations. That anger of the nations against Islam will be used to deceive the world into accepting the same empty promise that had just failed for the earth beast. The empty promise being; that by submitting to the authority of Catholicism, as represented by the mark of papal authority, that the increasing judgments of God would cease. That promise, already proven to be ineffective for the United States, will then be employed as a promise to the panicking world.
Dina “jam” tina “gempa anu gedé” dina Wahyu pasal sabelas, “Cilaka” anu katilu, nya éta Islam, anu ogé mangrupa Tarompét Katujuh, tuluy disada, sarta éta bakal ngambekkeun bangsa-bangsa. Amarah bangsa-bangsa ngalawan Islam éta bakal dipaké pikeun nipu dunya sangkan narima jangji kosong anu sarua, anu kakara waé gagal pikeun sato galak bumi. Jangji kosong éta nyaéta kieu: yén ku tunduk kana kawibawaan Katolik, sakumaha diwakilan ku tanda kawibawaan kapausan, hukuman-hukuman Allah anu beuki nambahan bakal eureun. Jangji éta, anu geus kabuktian teu mujarab pikeun Amérika Sarikat, tuluy bakal dipaké minangka hiji jangji ka dunya anu keur panik.
It will be urged that if the nations of the world would only agree and allow the one-world government to be established for the purpose of addressing the warfare brought by Islam, stability would return. Islam is the power identified in the scriptures that brings every man together against Islam, but that coming together is the ultimate deception of the kings.
Bakal didesek yén lamun bangsa-bangsa di dunya ngan ukur satuju sarta ngidinan pamaréntahan sa-dunya diadegkeun pikeun tujuan nungkulan peperangan anu dibawa ku Islam, kameumeut bakal mulang deui. Islam téh kakawasaan anu diidéntifikasi dina Kitab Suci minangka anu ngahijikeun unggal jelema ngalawan Islam, nanging ngahijina éta téh panipuan pamungkas pikeun para raja.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Tuluy malaikat PANGERAN ka anjeunna, “Tingali, maneh keur kakandungan, sarta bakal ngalahirkeun saurang putra, jeung maneh kudu nyebut ngaranna Ismail; sabab PANGERAN parantos ngadangu kasangsaraan maneh. Sarta anjeunna bakal jadi jalma liar; leungeunna bakal ngalawan ka unggal jalma, jeung leungeun unggal jalma ngalawan ka anjeunna; sarta anjeunna bakal cicing di hareupeun sakumna dulur-dulurna.” Kajadian 16:11, 12.
Ishmael is the spiritual father of the religion of Islam. It is true that Mohammed, the father of Islam did not arrive in history until the seventh century, but the ancient literal people are what God uses to represent the spiritual people in the last days.
Ismael nyaéta bapa rohani agama Islam. Memang leres yén Muhammad, bapa Islam, kakara muncul dina sajarah dina abad katujuh, nanging bangsa harfiah baheula téh anu ku Allah dipaké pikeun ngawakilan umat rohani dina poé-poé panungtungan.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Isaiah 44:6, 7.
Kieu timbalan PANGERAN, Raja Israél, jeung Panebusna, PANGERAN sarwa kawasa: Kami anu kahiji, jeung Kami anu pamungkas; sarta sajaba ti Kami euweuh Allah. Jeung saha, saperti Kami, anu baris nyaur, jeung baris ngedalkeunana, sarta ngaturkeunana kalayan rapih di payuneun Kami, ti saprak Kami netepkeun umat baheula? Jeung perkara-perkara anu keur datang, jeung anu bakal datang, sina maranéhna némbongkeun éta ka maranéhna. Yesaya 44:6, 7.
Before Ishmael was born, he was named and his prophetic role was identified. His spiritual descendants’ hands would “be against every man, and every man’s hand” will be against “him.” And unlike the foolish teaching of progressive liberalism, the Bible teaches that Ishmael will “dwell in the presence of all his brethren.” They do not assimilate into the culture around them, but rather, many condemn it, protest against it and attack it. The spirit of Ishmael is that “he” would “be a wild man.” The idea that there exists a peaceful class of the Islamic faith is not sustained in God’s Word, nor in the Koran.
Saméméh Ismail lahir, anjeunna geus dingaranan sarta kalungguhan nubuatna geus ditangtukeun. Leungeun turunan rohanina bakal “nangtang ka unggal jalma, sarta leungeun unggal jalma” bakal nangtang ka “anjeunna.” Jeung sabalikna ti pangajaran bodo tina liberalisme progresif, Alkitab ngajar yén Ismail bakal “cicing di payuneun sakabéh dulur-dulurna.” Maranéhna henteu ngahiji kana budaya di sabudeureun maranéhna, tapi sabalikna, loba anu ngahukum éta, ngaprotes éta, sarta nyerang éta. Roh Ismail nyaéta yén “anjeunna” bakal “jadi jalma liar.” Gagasan yén aya golongan anu damai dina iman Islam henteu dipangrojong ku Firman Allah, kitu deui ku Al-Qur’an.
The deception of the two presidents and one hundred and twenty princes in Daniel chapter six, is identifying the deception that is brought upon the ten kings when they are led to believe the purpose and urgency for implementing a one-world government, under the control of Rome, is to address the escalating crisis of the Islamic warfare that is the “third Woe”. Once the image of the beast is set up and empowered to “speak,” the world will find out, too late, that the purposes of the papacy is to address those who uphold the seventh-day Sabbath (Daniel), not the enemy that snuck in through the unguarded southern wall.
Pangabobodo para dua présidén jeung saratus dua puluh pangeran dina Daniel pasal genep, nuduhkeun pangabobodo anu didatangan ka sapuluh raja nalika maranéhna dipingpin pikeun percaya yén tujuan jeung kagentingan pikeun ngalaksanakeun hiji pamaréntahan dunya-tunggal, di handapeun kakawasaan Roma, nyaéta pikeun nyanghareupan krisis perang Islam anu beuki ngaronjat, anu mangrupa “Cilaka” katilu. Sanggeus gambar sato galak ditegakkeun sarta dipaparin kakawasaan pikeun “nyarita,” dunya bakal nyaho, tapi geus kasép, yén tujuan-tujuan kapausan téh pikeun nyanghareupan jalma-jalma anu ngajaga Sabat poé katujuh (Daniel), lain musuh anu nyusup ngaliwatan témbok kidul anu teu dijaga.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Firman Allah geus mere pangéling ngeunaan bahaya nu keur ngadeukeutan; lamun ieu teu dipaliré, dunya Protestan bakal nyaho naon sabenerna maksud-maksud Roma, ngan nalika geus kasép teuing pikeun luput tina jeratna. Manéhna keur tumuwuh jadi kakawasaan sacara cicingeun. Doktrin-doktrinna keur ngajalankeun pangaruhna di balé-balé législatif, di garéja-garéja, jeung dina haté manusa. Manéhna keur ngawangun tumpukan struktur-strukturana nu luhur jeung masif, anu dina rohangan-rohangan rusiahna panganiayaan-panganiayaan baheulana bakal diulang deui. Kalawan nyamur jeung tanpa disangka-sangka manéhna keur nguatkeun kakuatanana pikeun ngamajukeun tujuanana sorangan nalika waktuna geus datang pikeun manéhna nyerang. Sakur anu dipikahayangna ngan ukur tempat anu nguntungkeun, jeung ieu geus keur dipasrahkeun ka manéhna. Urang geura bakal ningali jeung bakal ngarasakeun naon tujuan unsur Romawi téh. Saha waé anu percaya jeung nurut kana firman Allah ku éta bakal katarajang ku cacad jeung panganiayaan.” The Great Controversy, 581.
The deception of the United Nations that is carried out by the papacy, that produces the vengeance of their hearts, is often illustrated in the Scriptures, and the story of Darius is a primary example of this truth. It is a deception that is accomplished first in the United States and then repeated upon the world. This truth is identified in the story of Elijah and Jezebel, then again in the story of John the Baptist and Herodias, as well as in the crucifixion of Christ. Islam’s angering of the nations is the ploy employed by the papal power that provides her the vantage ground for attacking Sabbath-keepers all around the world.
Pangabobodo PBB anu dilaksanakeun ku kapapaan, anu ngahasilkeun pamales hate maranéhna, mindeng digambarkeun dina Kitab Suci, sarta carita Darius mangrupakeun conto utama tina bebeneran ieu. Ieu téh pangabobodo anu mimiti dilaksanakeun di Amérika Serikat tuluy diulang ka sakuliah dunya. Bebeneran ieu diidéntifikasi dina carita Élia jeung Isebel, tuluy deui dina carita Yohanes Pambaptis jeung Herodias, kitu deui dina panyaliban Kristus. Amarah Islam anu ngagelisahkeun bangsa-bangsa téh mangrupa siasat anu dipaké ku kakawasaan kapapaan anu méré ka dirina posisi anu nguntungkeun pikeun nyerang jalma-jalma anu ngajaga Sabat di sakuliah dunya.
The first mention of Islam is the introduction of Ishmael into the Scriptures, and the role identified of Islam at the end of the world that of putting the world into a universal panic so they will accept any proposal as a solution, is what allows the deception to be accomplished. The deception is what motivates the United Nations (the ten kings), to fulfill God’s will, and agree to give their kingdom (the seventh kingdom) unto the papacy (the beast).
Panyebatan Islam anu kahiji téh nya éta ngawanohkeun Ismail kana Kitab Suci, jeung peran Islam anu ditandeskeun dina ahir dunya, nya éta nempatkeun dunya kana panik universal sangkan maranéhna narima usul naon baé minangka jalan kaluar, nyaéta hal anu ngamungkinkeun tipuan éta kalaksanakeun. Tipuan éta anu ngagerakkeun Perserikatan Bangsa-Bangsa (sapuluh raja), pikeun ngalaksanakeun pangersa Allah, sarta sapuk masrahkeun karajaan maranéhna (karajaan katujuh) ka kapausan (sato galak).
The deception illustrated by Darius, and the other prophetic lines, includes the role of Islam angering the nations, the ultimate reason the papacy is destroyed by the United Nations, and just as significantly, it identifies the circumstances surrounding the enigma of the eighth kingdom, that is of the seven being put in place as the head of modern Babylon.
Panipuan anu digambarkeun ku Darius, jeung garis-garis nubuat séjénna, ngawengku peran Islam anu ngambekkeun bangsa-bangsa, alesan pamungkas naha kapapaan diruksak ku Perserikatan Bangsa-Bangsa, sarta sarua pentingna, éta nangtukeun kaayaan-kaayaan anu ngurilingan enigma karajaan anu kadalapan, nyaéta anu asalna tina tujuh anu diteundeun jadi kapala Babul modéren.
Daniel in the lion’s den is a very complex prophetic representation, but the understanding is only available when the methodology of “line upon line,” is applied.
Daniél dina guha singa téh hiji gambaran nubuat anu kacida ruwetna, tapi pamahamanana ngan ukur kabuka lamun métodologi “line upon line” diterapkeun.
We will continue Daniel chapter six in the next article.
Urang baris neruskeun Daniel pasal genep dina artikel salajengna.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Lamun urang salaku hiji umat ngartos naon hartina ieu buku pikeun urang, bakal katempo di antara urang hiji kabangunan rohani anu agung.” Testimonies to Ministers, 113.