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# The Book of Daniel - Number Twenty-Five

Kitab Daniel - Nomer Rong Puluh Lima

The Unveiling of Babylon’s Decline: A Prophetic Passage from Nebuchadnezzar to Belshazzar

Pambabar Tumuruné Babilon: Sawijining Wacana Kenabian saka Nebukhadnezar nganti Belsyazar

Author

Jeff Pippenger

Published

December 20, 2023

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The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.

Tibane Belsyazar ing bab kaping lima wis dipratandhakaké luwih dhisik déning tibane Nebukadnésar ing bab kaping papat.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Menyang panguwasa Babil sing pungkasan, kaya dene kanthi pralambang marang kang kapisan, wis rawuh paukuman saka Sang Pengawas ilahi: ‘Dhuh raja, ... marang kowé iku kawicara; Kraton iku wus kapundhut saka kowé.’ Daniel 4:31.” Prophets and Kings, 533.

Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.

Nebukadnésar nggambarake wiwitan lan Belsyazar pungkasaning karajan kang mrentah suwene pitung puluh taun, mula iku nglambangaké pamaréntahaning kéwan bumi ing Wahyu bab telulas (Amérika Sarékat), kang bakal mrentah sajroning mangsa nalika wanita laku jina saka Tirus (kapausan) wis kalalèkaké.

> 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. Isaiah 23:15.

> Lan bakal kelakon ing dina iku, Tirus bakal kalalèkaké pitung puluh taun, manut cacahing dina sawijining ratu: sawisé pungkasané pitung puluh taun, Tirus bakal nembang kaya sundel. Yesaya 23:15.

Nebuchadnezzar therefore represents the beginning of the United States, and Belshazzar represents the end of the United States. Nebuchadnezzar represents the beginning of the Republican horn and the beginning of the Protestant horn. Belshazzar represents the ending of the Republican and Protestant horn.

Mulané, Nebukadnezar nggambarake wiwitané Amerika Serikat, lan Belsyazar nggambarake pungkasané Amerika Serikat. Nebukadnezar nggambarake wiwitané sungu Republik lan wiwitané sungu Protestan. Belsyazar nggambarake pungkasané sungu Republik lan Protestan.

The judgment brought upon Nebuchadnezzar was “seven times.” The story of Nebuchadnezzar’s living as a beast for twenty-five hundred and twenty days, was employed by William Miller in his application of the “seven times” of Leviticus twenty-six, though he did not address the twenty-five hundred and twenty, that is symbolized in Belshazzar’s judgment.

Paukuman kang katibakaké marang Nebukadnésar iku “pitung mangsa.” Crita bab Nebukadnésar urip kaya kéwan sajroning rong èwu limang atus rong puluh dina, dipigunakaké déning William Miller ing panrapané marang “pitung mangsa” ing Imamat rong puluh enem, sanadyan panjenengané ora ngrembug prakara rong èwu limang atus rong puluh iku, yaiku kang dilambangaké ana ing paukumané Belsyazar.

> 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. Daniel 5:25–28.

> Lan iki tulisan kang katulis: MENE, MENE, TEKEL, UPHARSIN. Mangkene tegesing prakara iku: MENE; Allah wus ngétung karajanmu, lan wus ngrampungi iku. TEKEL; Kowé wis ditimbang ana ing timbangan, lan katemuné kurang. PERES; Karajanmu kapérang, lan dipasrahaké marang wong Média lan Persia. Daniel 5:25–28.

Beyond the interpretation Daniel assigned to the mysterious handwriting on the wall, the words “mene” and “tekel,” represent a measurement of weight, and those words also represent a specific value of coinage (Exodus 30:13, Ezekiel 45:12). A “mene” is fifty shekels, or one thousand gerahs. “Mene, mene” therefore equates to two thousand gerahs. A “tekel” is twenty gerahs. Therefore “mene, mene, tekel” equates to two thousand and twenty gerahs. “Upharsin” means “to divide” and therefore means is one-half of a “mene,” and represents five hundred gerahs. Combined they represent the sum of twenty-five hundred and twenty.

Saliyané tafsiran sing diwènèhké Daniel marang tulisan misterius ing témbok, tembung “mene” lan “tekel” makili ukuran bobot, lan tembung-tembung iku uga makili aji tartamtu saka mata uang (Pangentasan 30:13, Yehezkiel 45:12). “Mene” iku sèket syekel, utawa sèwu gerah. Mulané, “mene, mene” padha karo rong èwu gerah. “Tekel” iku rong puluh gerah. Mulané, “mene, mene, tekel” padha karo rong èwu rong puluh gerah. “Upharsin” tegesé “mbagi,” lan mulané ateges satengah saka siji “mene,” sarta makili limang atus gerah. Yen digabung, kabèh iku makili cacah rong èwu limang atus rong puluh.

The last reference of Sister White identifies that Belshazzar was typified by Nebuchadnezzar, but more specifically she emphasized their mutual judgment, and both judgments are represented as a symbol of the “seven times” of Leviticus twenty-six. There are a few terms that the Scriptures employ to represent the “seven times” of Leviticus twenty-six. Jeremiah represents it as God’s indignation.

Rujukan pungkasan saka Sister White netepake bilih Belshazzar dipratandhani déning Nebukadnésar, nanging kanthi luwih mligi piyambakipun nekanaké pangadilan kang padha dialami déning kalorone, lan kaloro pangadilan punika dipratélakaké minangka pralambang saka “pitu mangsa” ing Imamat sèlikur enem. Ana sawatara istilah ing Kitab Suci kang dipigunakaké kanggo makili “pitu mangsa” ing Imamat sèlikur enem. Yeremia nggambarake punika minangka bebenduning Allah.

> How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Lamentations 2:1–8.

> Dhuh, kepriyé Pangéran wus nutupi putriné Sion nganggo méga sajroning bebenduné, lan mbuwang kaéndahané Israèl saka swarga tumeka ing bumi, lan ing dina bebenduné Panjenengané ora kèlingan tumpakan sampéyané! Pangéran wus nguntal kabèh padunungané Yakub, lan ora melasi; sajroning paukumané Panjenengané wus ngrubuhaké bètèng-bètèng putriné Yéhuda; Panjenengané wus ngasoraké mau nganti tekan ing lemah; Panjenengané wus najisaké karajan lan para panggedhéné. Panjenengané wus motong sirna kabèh sungu Israèl sajroning bebendu kang nggegirisi; Panjenengané wus narik bali asta tengené saka ngarepé mungsuh, lan murub nglawan Yakub kaya geni murub-murub, kang nguntal ing sakiwatengené. Panjenengané wus mbengkongaké panahé kaya mungsuh; Panjenengané ngadeg kanthi asta tengené kaya satru, lan nyirnakaké sakehing kang nyenengaké mripat ana ing kémah putriné Sion; Panjenengané ngesokaké bebenduné kaya geni. Pangéran dadi kaya mungsuh; Panjenengané wus nguntal Israèl, wus nguntal kabèh kratoné; Panjenengané wus ngrusak bètèng-bètèngé, lan nambahi ing putriné Yéhuda kasusahan lan tangis pangadhuh. Panjenengané wus ngrampas kémahé dhéwé kanthi kasar, kaya kémah ing kebon; Panjenengané wus ngrusak papan-papan pasamuwané; Pangéran wus ndadèkaké riyaya-riyaya suci lan dina-dina Sabbat kalalèn ana ing Sion, lan sajroning bebendu kang nguwab Panjenengané wus nyepèlèkaké raja lan imam. Pangéran wus nampik misbyahé, Panjenengané sengit marang pasucèné, Panjenengané wus masrahaké témbok-tembok kratoné menyang tangan mungsuh; wong-wong mau padha nguwuh-uwuh ana ing dalemé Pangéran, kaya ing dina riyaya suci. Pangéran wus netepaké arep ngrusak témbok putriné Sion; Panjenengané wus ngulur tali ukur, Panjenengané ora nahan asta-Nya saka numpes; mulané Panjenengané ndadèkaké bètèng njaba lan témbok padha nangis; kabèh padha lesu bebarengan. Kidung Pangadhuh 2:1–8.

The Lord’s anger is represented as the “indignation of his anger,” and his anger was accomplished upon both the northern kingdom and southern kingdom of Israel. This is why the book of Daniel identifies a “first” and a “last” indignation. Jeremiah identifies a “line” that the Lord “hath stretched out,” when he exercised his anger towards his chosen people. That line is also referred to in second Kings.

Nesuhe Pangeran kagambarake minangka “bebenduning nepsu Panjenengane,” lan nesune Panjenengane wus katindakaké tumrap karajan sisih lor lan karajan sisih kidul Israèl. Mulané kitab Daniel netepaké anané bebendu “kang kapisan” lan “kang pungkasan.” Yérémia negesaké sawijining “garis” kang “wis diunèkaké” déning Pangeran, nalika Panjenengane ngetokaké nesuné tumrap umat pilihané. Garis iku uga katuduhaké ing 2 Para Raja.

> And the Lord spake by his servants the prophets, saying, Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies. 2 Kings 21:10–14.

> Lan Pangeran ngandika lumantar para kawulané, yaiku para nabi, mangkéné: “Amarga Manasye, raja Yéhuda, wus nindakaké sakehé pangawulan nistha iki, lan wus nindakaké piala ngluwihi sakehé kang ditindakaké déning wong Amori, kang ana sadurungé dhèwèké, sarta wus gawé Yéhuda iya padha nglakoni dosa lumantar brahalané; mulané, mangkéné pangandikané Pangeran Allahé Israèl: Lah, Ingsun ndhatangkaké bilai kang mangkono nggegirisi marang Yérusalèm lan Yéhuda, nganti saben wong kang krungu bab iku, kupingé loro bakal padha nggringingi. Lan Ingsun bakal nglorotaké tali ukur Samaria lan bandhul timbangané kulawargané Akhab marang Yérusalèm; lan Ingsun bakal ngresiki Yérusalèm kaya wong ngresiki piring, diresiki, banjur dibalik ngisoré ana ing ndhuwur. Lan Ingsun bakal nilar turahaning warisan-Ku, lan masrahaké wong-wong mau marang tangané para mungsuhé; lan wong-wong mau bakal dadi jarahan lan rampasan tumrap sakehé mungsuhé.” 2 Para Raja 21:10–14.

The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.

“Garis” bebenduning Allah, yaiku “ping pitu”-né Musa, kawiwitan diukuraké marang karajan sisih lor (brayaté Akhab), banjur marang Yehuda. Tembung Alkitab liyané kanggo “ping pitu” kang asalé saka Imamat kaping rong puluh enem yaiku tembung “kabuyaraké”.

> Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:28–35.

> Mulané Aku uga bakal lumaku nglawan kowé kanthi bebendu; lan Aku, ya Aku piyambak, bakal ngukum kowé ping pitu merga saka dosa-dosamu. Lan kowé bakal mangan dagingé anak-anakmu lan dagingé anak-anak wadonmu bakal kokpangan. Lan Aku bakal ngrusak papan-papan pangurbananmu ing panggonan-panggonan dhuwur, ngethok reca-reca brahalamu, lan mbuwang bathangmu ana ing ndhuwur bathangé brahala-brahalamu, lan nyawaku bakal sengit marang kowé. Lan Aku bakal ndadèkaké kutha-kuthamu dadi jugrugan, lan nggawa papan-papan sucimu marang kasirnan, lan Aku ora bakal mambu gondhoning kurban-kurban ambumu kang harum. Lan Aku bakal ndadèkaké tanah iku dadi sepi lan rusak; lan mungsuh-mungsuhmu kang manggon ana ing kono bakal kagèt marang iku. Lan Aku bakal nyebar-nyebaraké kowé ana ing antarané para bangsa kapir, lan bakal ngunus pedhang ngoyak kowé; lan tanahmu bakal dadi sepi lan rusak, lan kutha-kuthamu dadi jugrugan. Nalika iku tanah bakal ngrasakaké sabat-sabaté, sajroning suwéné tanah iku katilar sepi lan kowé ana ing tanahé mungsuh-mungsuhmu; ya nalika iku tanah bakal ngaso lan ngrasakaké sabat-sabaté. Sajroning suwéné tanah iku katilar sepi, tanah iku bakal ngaso; amarga tanah iku ora ngaso nalika sabat-sabatmu, nalika kowé manggon ana ing ndhuwuré. Imamat 26:28–35.

The scattering among the heathen was fulfilled for Daniel when he was carried as a slave into Babylon, at the captivity of Jehoiakim. Then, while Daniel was in the “enemies’ land” the land rested and enjoyed “her sabbaths.” Second Chronicles informs us that the period of time was the seventy years of Jeremiah, which Daniel came to recognize in chapter nine.

Panyebaran ana ing antarané para bangsa kapir kawujud tumrap Daniel nalika panjenengané digawa minangka batur menyang Babil, ing wektu panawanané Yoyakim. Banjur, nalika Daniel ana ing “tanah mungsuh,” tanah iku ngaso lan ngrasakaké “sabat-sabaté.” Kitab Babad Kapindho maringi pawartos marang kita yèn jangka wektu iku yaiku pitung puluh tauné Yeremia, kang banjur dingertèni déning Daniel ana ing pasal sanga.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Lan wong-wong kang wus uwal saka pedhang iku digawa déning panjenengané menyang Babil; ana ing kana padha dadi abdi marang panjenengané lan marang para putrané nganti tekan mangsané kratoning Persia mrentah, supaya kadadean pangandikané Sang Yehuwah lumantar cangkemé Yeremia, nganti tanah mau wus ngrasakaké dina-dina sabaté; sajrone isih dadi sepi lan suwung, tanah mau netepi sabat, supaya kalakon pitung puluh taun. Anadéné ing taun kapisané Koresy, ratu Persia, supaya pangandikané Sang Yehuwah kang dipocapaké lumantar cangkemé Yeremia mau kelakon, Sang Yehuwah nglantaraké rohé Koresy, ratu Persia, satemah panjenengané dhawuh supaya kababar pawartané ana ing salumahing karajané kabèh, sarta iku uga ditulis, mangkéné: Mangkéné pangandikané Koresy, ratu Persia: Kabèh karajan ing bumi iki wus diparingaké marang aku déning Sang Yehuwah, Allahing swarga; lan Panjenengané wus ngutus aku supaya yasa griya kanggo Panjenengané ana ing Yerusalem, kang ana ing tanah Yehuda. Sapa ta ana ing antaramu, saka sakèhé umaté? Mugi Sang Yehuwah Allahé nunggil karo wong iku, lan muga iya munggah. 2 Babad 36:20–23.

The term “scattering” is a symbol of the “seven times.” The judgment of Nebuchadnezzar of “seven times” living as a beast, typified the judgment of Belshazzar, as represented by the mystical words upon the wall, “mene, mene, tekel upharsin.” Belshazzar’s judgment was represented by the handwriting that equated to twenty-five hundred and twenty, the same number of days that Nebuchadnezzar lived like a beast, and the same number of years represented with the “seven times” of Leviticus twenty-six.

Istilah “panyebaran” iku minangka pralambang saka “pitung mangsa.” Pangadilan marang Nebukadnésar awujud “pitung mangsa” urip kaya kéwan, dadi pralambang tumrap pangadilan marang Belsyazar, kaya kang dilambangaké déning tembung-tembung mistis ing tembok, “mene, mene, tekel upharsin.” Pangadilan marang Belsyazar dilambangaké déning tulisan tangan sing padha karo rong éwu limang atus rong puluh, yaiku cacah dina sing padha karo suwéné Nebukadnésar urip kaya kéwan, lan uga cacah taun sing padha kang dilambangaké déning “pitung mangsa” ing Imamat kaping rolikur.

The judgment of Belshazzar, that was typified by the judgment of Nebuchadnezzar, was symbolically represented by the “seven times,” and both of those judgments represented a “fall of Babylon,” which is the symbol of the second angel’s message. The first fall of Babylon was when Nimrod’s tower was brought down.

Pengadilan tumrap Belsyazar, kang wis diprelambangake déning pengadilan tumrap Nebukadnésar, kanthi simbolis dipratelakaké lumantar “pitung mangsa,” lan loro-loroné pengadilan iku makili sawijining “tibane Babil,” kang dadi pralambang saka pekabarané malaékat kapindho. Tibane Babil kang kapisan dumadi nalika menarané Nimrod diruntuhaké.

> And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Genesis 11:1–8.

> Lan sakèhé bumi iku padha kagungan basa siji lan wicara siji. Lan kadadéan nalika padha lelampahan saka sisih wetan, wong-wong mau nemu tanah rata ana ing tanah Sinear; banjur padha manggon ana ing kono. Lan padha matur siji marang sijiné, Ayo, padha gawé bata, lan obongen nganti mateng tenan. Bata iku padha dadi watu kanggo wong-wong mau, lan ter kanggo spesi. Lan padha matur, Ayo, padha yasa kutha lan menara kanggo awaké dhéwé, kang pucaké bisa tekan langit; lan padha gawé jeneng kanggo awaké dhéwé, supaya aja nganti padha kasebar ing salumahing bumi kabèh. Lan Pangéran tumedhak mirsani kutha lan menara kang padha diwangun déning anak-anak manungsa. Lan Pangéran ngandika, Lah, bangsa iki siji, lan kabèh padha kagungan basa siji; lan iki kang wiwit padha lakoni: lan wiwit saiki ora ana apa-apa kang bakal bisa dicegah saka wong-wong mau, apa waé kang wis padha rancangi arep ditindakaké. Ayo, padha tumedhak, lan ana ing kono padha acauraké basané, supaya padha ora mangertèni wicarané siji lan sijiné. Mulané Pangéran nyebarake wong-wong mau saka kono ing salumahing bumi kabèh: lan padha mandheg yasa kutha iku. Purwaning Dumadi 11:1–8.

At the judgment of Babel, which was the judgment of Nimrod, the Lord “scattered” Nimrod’s rebels across the “face of the whole earth.” Nimrod and his cohorts knew their rebellion would cause them to be scattered, for they had said the motivation for building the tower and city was to “make us a name, lest we be scattered abroad upon the face of the whole earth.”

Nalika pangadilan marang Babel, yaiku pangadilan marang Nimrod, Gusti “nyebarake” para pambrontak Nimrod ing saindenging “lumahing bumi kabèh.” Nimrod lan para penggawéné mangerténi yèn pambrontakané bakal njalari wong-wong kuwi kasebar, amarga padha wus ngandika yèn panggugah kanggo mbangun menara lan kutha iku yaiku supaya “nggawé jeneng tumrap awaké dhéwé, supaya aja nganti kita kasebar ing saindenging lumahing bumi kabèh.”

A “name” prophetically is a symbol of character. The character that Nimrod and his cohorts established is represented by their works, for by the fruits you shall know the character. The fruit of Nimrod’s rebellion, and therefore the symbol of his character, was the construction of the tower and the city. A “tower” is a symbol of a church, and a “city” is a symbol of a state. The name of Nimrod’s rebels, which represents their character, was the combination of church and state, which is also symbolically represented as the image of the beast.

“Jeneng” sajroning ramalan iku minangka pralambang watak. Watak sing ditetepaké déning Nimrod lan para pengikute katuduhaké déning pakaryané, awit saka wohé kowé bakal wanuh marang wataké. Woh saka pambrontakané Nimrod, lan mulané pralambang wataké, yaiku pambangunan menara lan kutha. “Menara” iku pralambang pasamuwan, lan “kutha” iku pralambang nagara. Jeneng para pambrontaké Nimrod, kang makili wataké, yaiku gabungan pasamuwan lan nagara, kang uga kanthi pralambang katuduhaké minangka gambar kéwan galak.

The passage identifying the fall of Babel has the expression “go to” repeated three times. The third is when God brings the judgment of confounding their language, and scattering them abroad. The first “go to” was the preparation for the second “go to,” when they constructed their city and tower. When they had accomplished their work during the history of the second expression of “go to,” God came down to visually consider their rebellion. The third “go to,” was judgment, and the second “go to” was a visual test. The first “go to” represents their first failure, and prophetically the three times “go to” is expressed identifies the three-step testing process of the everlasting gospel. There is much more information in the testimony of Nimrod’s rebellion and fall, but we are simply identifying that the first time Babylon (Babel) fell, the symbol of “seven times,” as represented by the “scattering,” is identified. Nimrod’s judgment was represented by a scattering, Nebuchadnezzar’s by “seven times” and Belshazzar’s by “twenty-five hundred and twenty”.

Pethikan sing ngenali rubuhe Babel ngemu ungkapan “mari” sing diulang kaping telu. Sing kaping telu iku nalika Gusti Allah ndhatangake paukuman awujud ngacaukake basa wong-wong mau, lan nyebarake wong-wong mau menyang endi-endi. “Mari” sing kapisan iku dadi ancas panyiyapan tumrap “mari” sing kapindho, nalika wong-wong mau yasa kuthane lan menarane. Bareng wong-wong mau wus ngrampungake pakaryane sajrone sajarah ungkapan “mari” sing kapindho, Gusti Allah tumedhak kanggo mirsani kanthi cetha pambrontakane wong-wong mau. “Mari” sing kaping telu iku paukuman, lan “mari” sing kapindho iku sawijining ujian visual. “Mari” sing kapisan nggambarake kegagalan wong-wong mau sing kapisan, lan kanthi profetik pangucapane “mari” kaping telu iku ngenali proses pangujian telung undhak saka Injil langgeng. Ana luwih akeh katrangan maneh ana ing paseksene pambrontakan lan rubuhe Nimrod, nanging ing kene kita namung ngenali manawa nalika Babilon (Babel) ambruk kanggo kaping pisanan, pralambang “pitung mangsa,” kaya sing diwakili dening “panyebaran,” iku wis diidentifikasi. Paukumane Nimrod diwakili dening panyebaran, paukumane Nebukadnésar dening “pitung mangsa,” lan paukumane Bélsazar dening “rong ewu limang atus rong puluh”.

The signature of the Alpha and Omega identifies that the line of prophecy represented by chapters four and five, is the latter rain message of the second angel and Midnight Cry. The line begins with the fall of Babylon represented by Nebuchadnezzar, identifying 1798, which is when spiritual Babylon (the papacy) fell the first time. Then at the end of the line, Belshazzar’s Babylon falls, marking the beginning of the progressive fall of spiritual Babylon (the papacy again), beginning at the Sunday law crisis. There are two witnesses of the fall of Babylon at the beginning of the line and two witnesses at the end of the line. Prophetic logic recognizes the signature of the great Beginning and Ending, while seeing the subject of Babylon’s fall testified to by four witnesses in the line represented by Daniel chapters four and five.

Tetengering Sang Alfa lan Omega nedahaké bilih garis wangsit ingkang dipratelakaké déning pasal papat lan lima punika, yaiku pekabaran udan pungkasan saking malaékat kaping kalih lan Pambengok Wanci Tengah Wengi. Garis punika diwiwiti kanthi rubuhipun Babil, ingkang dipralambangaké déning Nebukadnésar, ingkang nandhakaké taun 1798, yaiku nalika Babil rohani (kapapan) rubuh kaping pisan. Salajengipun, ing pungkasaning garis punika, Babilipun Belsyazar rubuh, minangka pratandha wiwitaning rubuhing Babil rohani (kapapan malih) kanthi tumata maju, diwiwiti nalika krisis hukum Minggu. Wonten kalih seksi tumrap rubuhipun Babil ing wiwitaning garis punika lan kalih seksi ing pungkasanipun. Logika wangsit ngenali tetengering Sang Wiwitan Ageng lan Pungkasan, nalika ugi mirsani bilih bab rubuhipun Babil dipasaksekaké déning sekawan seksi ing garis ingkang dipratelakaké déning Daniel pasal papat lan lima.

In the type and antitype relationship of Nebuchadnezzar and Belshazzar, when aligned with the last days, we find the earth beast in its lamblike condition represented by Nebuchadnezzar, and then, when it speaks as a dragon, we see Belshazzar. We see in the prophetic relationship, the Republican horn being led by the Constitution of the United States represented by Nebuchadnezzar, and the overturning of the Constitution represented by Belshazzar. We will also see Nebuchadnezzar as a wise virgin and Belshazzar as a foolish virgin.

Ing sesambetan antawis type lan antitype saka Nebukadnezar lan Belsyazar, nalika dipadakaké karo dina-dina pungkasan, kita manggihaké kéwan bumi sajroning kaanané kaya cempé kaakili déning Nebukadnezar, banjur, nalika ngandika kaya naga, kita ndeleng Belsyazar. Kita ndeleng ing sesambetan kenabian, sungu Républik sing dipimpin déning Konstitusi Amerika Serikat kaakili déning Nebukadnezar, lan pambalikan Konstitusi kaakili déning Belsyazar. Kita uga bakal ndeleng Nebukadnezar minangka prawan wicaksana lan Belsyazar minangka prawan bodho.

We will continue our consideration of Daniel chapters four and five in the next article.

Kita bakal nerusake panaliten kita babagan Daniel pasal papat lan lima ing artikel sabanjuré.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.

> “Belshazzar wis diparingi akèh kalodhangan kanggo mangertèni lan nindakaké karsaning Allah. Panjenengané wis nyumurupi kakungipun, Nebukadnezar, dibuwang saka pasrawunganing manungsa. Panjenengané wis nyumurupi kaprigelaning budi kang dadi kamulyaning raja kang gumunggung iku, dipunpendhet déning Panjenengané kang maringaké. Panjenengané wis nyumurupi raja iku katundhung saka karajané lan kaanggep dadi sapepadhan karo kéwan-kéwan ing ara-ara. Nanging tresnané Belshazzar marang kasenengan lan pangluhuring awaké dhéwé wis mbusak piwulang-piwulang kang satemené ora kena dilalèkaké; lan panjenengané nindakaké dosa-dosa kang padha karo dosa-dosa sing ndhatengaké paukuman kang cetha marang Nebukadnezar. Panjenengané nyia-nyiakaké kalodhangan-kalodhangan sing kanthi sih-rahmat diparingaké marang dhèwèké, awit nglirwakaké migunakaké kalodhangan sing ana sajroning jangkahé kanggo dadi wanuh marang kayektèn. ‘Apa kang kudu daklakoni supaya aku kapitulungan rahayu?’ iku pitakonan kang dipunliwati kanthi ora peduli déning raja gedhé nanging bodho iku.”

> “This is the danger of heedless, reckless youth today. The hand of God will awaken the sinner as it did Belshazzar, but with many it will be too late to repent.

> “Iki bebayané para mudha jaman saiki sing sembrana lan tanpa waspada. Tangané Allah bakal nggugah wong dosa kaya nalika Panjenengané nggugah Belsyazar, nanging tumrap akèh wong, wektu kanggo mratobat wis kasep banget.

> “The ruler of Babylon had riches and honour, and in his haughty self-indulgence he had lifted himself up against the God of heaven and earth. He had trusted in his own arm, not supposing that any would dare to say, ‘Why doest thou this?’ But as the mysterious hand traced letters on the wall of his palace, Belshazzar was awed and silenced. In a moment he was completely shorn of his strength and humbled as a child. He realized that he was at the mercy of One greater than Belshazzar. He had been making sport of sacred things. Now his conscience was awakened. He realized that he had had the privilege of knowing and doing the will of God. The history of his grandfather stood out as vividly before him as the writing on the wall.” Bible Echo, April 25, 1898.

> “Panguwasa Babil kagungan kasugihan lan pakurmatan, lan sajroning kasenengane dhéwé kang angkuh, dhèwèké wus ngluhuraké awaké nglawan Gusti Allahing langit lan bumi. Dhèwèké ngandel marang lengené dhéwé, ora nyana manawa ana sing wani matur, ‘Yagéné kowé tumindak mangkono?’ Nanging nalika asta kang misterius nulis aksara-aksara ana ing témbok kratoné, Belsyazar kataman wedi lan meneng tanpa swara. Ing sajroning sakedhap, dhèwèké tuntas kabucuti kekuwatané lan diasoraké kaya bocah cilik. Dhèwèké nyadhari yèn uripé ana ing sih-kadarmané Panjenengan kang ngungkuli Belsyazar. Dhèwèké wis nggeguyoni prakara-prakara suci. Saiki batinipun kapanguna. Dhèwèké nyadhari yèn piyambakipun sampun pikantuk hak istiméwa kanggo mangertosi lan nglampahi karsaning Allah. Sajarah simbah kakungipun katon cetha sanget ana ing ngarsanipun, padhang kados déné tulisan ing témbok mau.” Bible Echo, April 25, 1898.

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