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# The Book of Daniel - Number Thirty-Two

Kitab Daniel - Nomer Telung Puluh Loro

From Lions to Deception: A Deep Dive into Daniel 6 and End-Time Prophecy

Saka Singa tumuju Pangapusan: Panjlajahan Jero marang Daniel 6 lan Ramalan Akhir Zaman

Author

Jeff Pippenger

Published

December 27, 2023

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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 bab enem iku baris katelu ing enem bab kapisan saka Daniel, kang kanthi langsung ngaturaké sawijining pralambang bab krisis angger-angger Minggu. Ing bab telu, reca emasé Nebukadnezar lan wong telu kang pinilih iku nggambaraké panji kang diunggahaké, lan saindenging jagad nyawang iku.

> 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.

> Sang Prabu Nebukadnésar banjur dhawuh nglumpukaké para pangéran, para gubernur, para bupati perang, para hakim, para bendahara, para panasehat, para syahbandar, lan sakèhé para panguwasa ing para propinsi, supaya padha rawuh ing pangabdèkaké reca kang wus diadegaké déning Sang Prabu Nebukadnésar. 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.

Ing bab telu, telung wong mulya mau ora gelem sujud, lan tindakane ndhatengake marang wong-wong mau panganiaya pawon geni; déné Daniel ing bab enem sujud kaping telu saben dina, lan tindakane ndhatengake marang dheweke panganiaya guwa singa. Baris ing ndhuwur baris, wong-wong mau nggambarake panganiaya hukum Minggu minangka sawijining putusan pangibadah, kang ing loro-lorone prakara mau wis kabukten wis ditemtokake dhisik déning wong-wong sing setya. Wong-wong sing diwakili déning gabungan telu lan siji, kang nglambangake satus patang puluh papat ewu, wis mantep ana ing kayekten sadurunge gonjang-ganjinging panganiaya teka.

> “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.

> “Pangandikaning malaekat, ‘Sangkala awakmu dhéwé; kowé kudu lumaku kanthi cepet.’ Sawenèh saka kita wis kaparingan wektu kanggo nampa kayektèn lan maju langkah demi langkah, lan saben langkah kang wis kita tindhakaké wis maringi kita kakuwatan kanggo njupuk langkah sabanjuré. Nanging saiki wektu meh entèk, lan apa kang wis kita sinaoni nganti pirang-pirang taun, wong-wong mau kudu nyinau iku sajroning sawetara sasi. Wong-wong mau uga kudu akèh ninggal apa kang wis disinau lan akèh nyinau manèh. Wong-wong kang ora gelem nampa tandhaning kéwan galak lan gambarané nalika pranatan iku wis diumumaké, kudu nduwèni keteguhan sapréné kanggo ngandika, Ora, kita ora bakal ngajèni pranataning kéwan galak iku.’ 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.

Ing pasal lima, hukum Minggu kasebut nyariosaken bab wekasaning kéwan bumi, lan pangadilan ingkang dipunbawa déning para satru ingkang mlebet lumantar 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.

> Ing wengi iku, Belsyazar, rajané wong Kasdim, dipatèni. Lan Darius, wong Madai, nampa karajan iku, nalika umuré kira-kira sewidak loro 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.

Ing pasal enem, panyegelan umaté Allah, sing dilambangaké déning segel ratu sing dipasang ana ing guwa singa, diidentifikasi.

> 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.

> Banjur ana watu digawa lan diselehaké ana ing tutuk guwa singa iku; lan raja nyegel guwa iku nganggo cincinné piyambak lan nganggo cinciné para pangérané; supaya putusan prakara Daniel iku ora kena diowahi. 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.

Katelu garis punika sadaya nyumbang dhateng sipat-sipat panji ingkang kaangkat ing salebeting méga, nalika ing jam lindhu ageng wonten ing Wahyu pasal sewelas.

> 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.

> Lan padha krungu swara gedhe saka swarga ngandika marang wong-wong mau, “Padha munggaha mrene.” Banjur wong-wong mau munggah menyang swarga ana ing sajroning méga; lan para satruné padha ndeleng wong-wong mau. Ing jam iku uga ana lindhu gedhe, lan saprasepuluhing kutha ambruk, lan ing lindhu iku wong sing mati ana pitung ewu; dene wong-wong liyané padha kagèt banget lan padha ngluhuraké Gusti Allahing swarga. 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.

Ing bab kaping enem kitab Daniel, dipunwastani bab panyegelanipun umating Allah, nanging langkung mligi ngrembag paukuman dhateng pasamuwaning para “présidhèn, para gubernur, para pangeran, para penaséhat, lan para panglima,” ingkang ngapusi sang ratu supados matèni Daniel. Pangapusan dhateng sang ratu (lambang nagara), punika satunggaling pokok wewatoning ramalan ingkang wigati, awit ngandhut sawetara paseksi ramalan. Boten kados Nebukadnésar ing bab kaping tiga, utawi Belsyazar ing bab kaping gangsal, ingkang kalihipun boten ngraosaken utawi nggatekaken Daniel lan tigang paseksi punika ngantos sasampunipun mangsa krisis rawuh, “kaprènan” Daréus dhateng Daniel sadèrèngipun rawuhipun krisis nedahaken satunggaling tatanan ingkang béda tumrap 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).

Dhèwèké Daniel “luwih diprelokake” ngungkuli loro présidhèn liyané, lan katelu présidhèn iku ana ing dhuwuré satus rong puluh pangeran. Daniel mligi dipabédakaké karo para présidhèn lan para pangeran, lan dhèwèké diparengaké sih ngungkuli loro wong sing mbentuk sawijining persekuthon pangapusan daya, kang dilambangaké déning angka lima (prawan lima kang bodho).

> 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 kapareng netepaké ana ing sandhuwuring karajan satus rong puluh pangeran, kang kudu mréntah ing saindenging karajan; lan ing sandhuwuré iku ana telung présidhèn, kang Daniel dadi kang kapisan; supaya para pangeran mau padha nyaosaké itungan marang wong-wong mau, lan supaya Sang Raja ora nandhang kapitunan apa-apa. Banjur Daniel iki kinurmatan ngungkuli para présidhèn lan para pangeran, awit roh kang pinunjul ana ing dhèwèké; lan Sang Raja kagungan pamanggih arep ngangkat dhèwèké mréntah saindenging karajan. Banjur para présidhèn lan para pangeran padha nggolèki dalan kanggo nemokaké prakara marang Daniel bab karajan; nanging padha ora bisa nemokaké prakara utawa kaluputan siji waé; awit dhèwèké satya, lan ing dhèwèké ora kapanggih ana kasalahan utawa kaluputan apa waé. Banjur wong-wong iku padha muni, Kita ora bakal nemokaké prakara apa-apa marang Daniel iki, kajaba manawa kita nemokaké prakara marang dhèwèké ngenani angger-anggering Allahé. 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.”

Dharius lagi dipigunakaké kanggo nggambarake sawijining pangapusan sing ditindakake marang sang ratu, sing makili sepuluh ratu (Perserikatan Bangsa-Bangsa), ing wekasaning jagad. Pangapusan iku nyumbang marang sengit sing dipratelakaké déning sepuluh ratu (Perserikatan Bangsa-Bangsa) marang sundel iku (kapausan), kang njalari wong-wong mau “ndadèkaké dheweke sepi lan wuda,” lan “mangan dagingé, sarta ngobong dheweke nganggo geni.”

> 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.

> Lan sungu sapuluh kang kokdeleng ana ing kéwan iku, iku bakal sengit marang sundel iku, lan bakal ndadèkaké dheweke dadi suwung lan wuda, lan bakal mangan dagingé, lan ngobong dheweke nganggo geni. Awit Gusti Allah wus nancepaké ing atiné supaya netepi karsané Panjenengané, lan supaya sarujuk, lan masrahaké karajané marang kéwan iku, nganti pangandikané Gusti Allah kalakon. Lan wong wadon kang kokdeleng iku yaiku kutha gedhé iku, kang mrentah marang para ratu ing 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 (karajan kapitu), bakal numpes kepausan, sanadyan wong-wong mau lagi wae nembe maringaké marang dhèwèké karajané, awit padha mrentah mung sajroning “sawetawis mangsa cendhak.”

> 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.

> Lan ana pitu ratu: lima wus tiba, lan siji ana, lan sijiné durung teka; lan manawa dhèwèké teka, dhèwèké kudu tetep sedhela waé. 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.

Ing wektu hukum Minggu, karajan kaping enem ing ramalan Kitab Suci, yaiku kéwan bumi ing Wahyu pasal telulas (Amérika Sarékat), nembe ngrampungaké pamaréntahané sajrone pitung puluh taun simbolis, ing sajroning wektu iku karajan kaping lima ing ramalan Kitab Suci, yaiku kéwan segara ing Wahyu pasal telulas (kapapaan), wus kelalen sajrone pitung puluh taun simbolis miturut Yesaya pasal rong puluh telu.

> 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.

> Lan bakal kelakon ing dina iku, Tirus bakal katilar ing sajroning pitung puluh taun, manut cacahing dinane sawijining ratu; sawisé pungkasaning pitung puluh taun, Tirus bakal ngidung kaya sundel. Jupuken clempung, mlakua ngubengi kutha, he sundel kang wis kalalen; swarakna wirama kang manis, ngidunga akeh tembang, supaya kowe kelingan maneh. Lan bakal kelakon sawisé pungkasaning pitung puluh taun, manawa Pangéran bakal marani Tirus, lan Tirus bakal bali marang bayarané, lan bakal laku jina karo sakehing karajaning donya ing salumahing 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.

Nalika paugeran Minggu ditetepake, karajan kapitu ing ramalan Kitab Suci, yaiku sepuluh raja (Perserikatan Bangsa-Bangsa), wiwit mrentah, nanging mung sedhela; awit raja utama saka sepuluh raja iku banjur miwiti pakaryane kanggo meksa saklumahing jagad supaya laras ana ing sangisore struktur kewan galak, yaiku gabungan gréja lan nagara, lan kang dilambangaké minangka reca kewan 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.

> Lan aku nyumurupi kéwan liyané munggah saka ing bumi; lan dhèwèké nduwèni sungu loro kaya anak cempé, lan ngandika kaya naga. Lan dhèwèké ngleksanakaké sakehing kuwasa saka kéwan kang kapisan ana ing ngarsané, sarta ndadèkaké bumi lan wong-wong kang manggon ana ing kono padha nyembah marang kéwan kang kapisan, kang tatu pati-né wis waras. Lan dhèwèké nindakaké kaélokan-kaélokan gedhé, nganti bisa ndadèkaké geni mudhun saka langit menyang bumi ana ing paningaling manungsa, lan nasaraké wong-wong kang manggon ing bumi lumantar kaélokan-kaélokan mau, kang diparingi kuwasa marang dhèwèké kanggo ditindakaké ana ing paningaling kéwan iku; sarta ngandika marang wong-wong kang manggon ing bumi, supaya padha nggawé reca kanggo kéwan kang tau nandhang tatu déning pedhang, nanging tetep urip. 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.

Salah satunggaling unsur utama ing simbolisme kéwan bumi (Amerika Sarékat), kang wiwitane kaya cempé lan pungkasane ngandika kaya naga, yaiku anggoné ngandika. Ngandika, miturut makna profètis, nuduhaké sawijining tumindak saka panguwasa legislatif lan yudisial.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Pangandikaning bangsa iku tumindak saka para panguwasa législatif lan yudisialé.” 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 Amerika Serikat sapisanan ngandika kaya cempé, negara iku ngasilaké Konstitusi Amerika Serikat, saéngga netepaké sawijining tanah pangungsèn tumrap para wong kang ngungsi saka panganiaya kapausan lan para raja Éropah.

> 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.

> Lan bumi nulungi wong wadon mau, lan bumi mbukak cangkeme, sarta nguntal banjir sing dipuntokaké naga saka cangkeme. 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.

Ing pungkasaning pitung puluh taun pralambang, kewan bumi mau ngandika maneh, nanging nalika iku kaya naga, nalika dheweke ngetrapake pangibadah dina Minggu, yaiku tandha panguwasa kapapaan. Nalika tandha panguwasa kapapaan iku ditetepake lumaku, kapapaan mau dieling-eling maneh, lan dheweke dieling-eling, nalika Pepakon sing sajatine ora kena dilalekake iku digawé ora sah kanggo ditindakake.

> 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.

> Élinga dina Sabat, supaya sira nucèkaké iku. Nem dina lawase sira kudu nyambut-gawé lan nindakaké sakehing pagawéanira; nanging dina kapitu iku Sabaté Pangéran Allahira; ing dina iku sira aja nindakaké pagawéan apa waé, iya sira, iya anakira lanang, iya anakira wadon, iya baturira lanang, iya baturira wadon, iya kéwanira, iya wong manca kang ana ing sajroning gapuraira. Amarga sajroning nem dina Pangéran wus nitahaké langit lan bumi, segara, lan sakehing isiné, sarta ngaso ing dina kapitu; mulané Pangéran mberkahi dina Sabat lan nucèkaké iku. Exodus 20:8–11.

National apostasy is then followed by national ruin, and the three powers that lead the world to Armageddon join hands.

Murtad nasional banjur diterusaké déning karusakan nasional, lan telung kakuwasan sing mimpin donya menyang Armagedon padha sesarengan gandhengan tangan.

> “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.

> “Lumantar pranatan sing ngetrapake pangadeging Kepausan kanthi nglanggar angger-anggering Allah, bangsa kita bakal nyepakake awake kanthi sampurna saka kabeneran. Nalika Protestantisme bakal nglulurake tangane nyabrang jurang kanggo nggegem tanganing kakuwasan Roma, nalika dheweke bakal ngambah liwat telenging jurang kanggo sesalaman karo Spiritualisme, nalika, ana ing sangisoring pangaribawaning sesarengan kang telu iki, negara kita bakal nampik saben asas ing Konstitusine minangka pamaréntahan Protestan lan republik, lan bakal nganakake pranatan kanggo nyebarake kasalahan lan pangapusing kapapaan, mula kita bisa ngerti manawa wekdalé wis teka tumrap pakaryan Satan kang nggumunake, lan manawa wekasan wis cedhak.” 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” (Amerika Sarékat), “kakuwatan Roma” (Vatikan), lan “Spiritualisme” (Perserikatan Bangsa-Bangsa), padha gandhengan tangan ing angger-angger dina Minggu, mula wong-wong mau wiwit nuntun jagad marang Armagedon, kang digambarake luwih dhisik minangka meksa jagad supaya nampa wewenang sawijining pamaréntahan donya siji, kang dumadi saka greja lan nagara, kanthi greja nguwasani sesambungan kasebut. Kakuwatan mukjijat-mukjijat kang digunakaké déning kéwan bumi iku, ora mung ndadèkaké laku jina saka sundhaling Tirus karo para ratu ing bumi, nanging uga ngetrapaké “wicarané” gambar kéwan kang saindenging jagad. Miturut teges profetik, iki ateges pamaréntahan donya siji iku kudu nduwèni sawijining badan legislatif (dumunung ing New York), lan sawijining badan yudisial (dumunung ing 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.

> Lan iya nasaraké wong-wong kang manggon ana ing bumi lumantar mujijat-mujijat kang wus kaparingan kuwasa marang dhèwèké kanggo ditindakaké ana ing ngarsané kéwan iku; karo kandha marang wong-wong kang manggon ana ing bumi, supaya padha gawé reca kanggo kéwan iku, kang naté kataton ing pedhang, nanging tetep urip. Lan dhèwèké kaparingan kuwasa kanggo maringi napas urip marang reca kéwan iku, supaya reca kéwan iku bisa calathu, lan njalari supaya sakèhé wong kang ora gelem nyembah marang reca kéwan iku padha dipatèni. Lan iya ndadèkaké kabèh wong, cilik lan gedhé, sugih lan mlarat, mardika lan batur, padha nampani tenger ana ing tangan tengené, utawa ana ing bathuké: lan supaya ora ana wong kang bisa tuku utawa adol, kejaba wong kang duwé tenger iku, utawa jenengé kéwan iku, utawa wilangan jenengé. Ing kéné ana kawicaksanan. Sing sapa nduwé pangerten, kaétunga wilangané kéwan iku: amarga iku wilangané manungsa; lan wilangané iku nem atus sawidak nem. 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.

Kéwan bumi (Amerika Sarékat) bakal ngapusi sakabèhé jagad supaya nampani sawijining gambar kéwan sing lumaku ing saindenging donya, yaiku gambar sing padha kang wis kawangun déning Amerika Sarékat nalika nuntun marang lan ing pungkasane ngetrapaké angger-angger dina Minggu. Sawisé iku, kéwan iku bakal maringi kakuwatan marang pamaréntahan siji-jagad supaya ngetrapaké angger-anggeré kanthi ancaman paukuman pati, lan/utawa paukuman ékonomi. Pangapusing Raja Darius iku minangka pralambang saka pangapusing para raja kang bola-bali diidentifikasi ing ramalan, awit nalika kéwan bumi wiwit meksa jagad supaya nampani pamaréntahan siji-jagad, argumentasi sing digunakaké kanggo meksa jagad nampani tatanan mau yaiku yèn kakuwatan sing wis ndadèkaké bangsa-bangsa nesu (Islam), kudu dilawan kanthi perang saindenging jagad.

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.

Amerika Serikat ngetrapake tandha panguwasa kapapaan, awit paukuman-paukumané Allah wus ndadèkaké kahanan krisis kang mangkono ing Amerika Serikat nganti tumuju marang hukum Minggu, saéngga kaajokaké sawijining pepadhan bilih kanthi bali marang allahé Katulik, kasusahan ékonomi kang saya mundhak iku bakal dipungkasi. Nanging ing wektu hukum Minggu, mungsuh kang wus nyusup lumantar témbok ngisor, ndhatangaké paukuman karusakan bangsa.

> “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.

> “Lan sawisé iku panyasaté gedhé bakal mbujuk manungsa supaya pracaya yèn wong-wong sing ngawula marang Gusti Allah iku sing njalari piala-piala iki. Golongan sing wis njalari bebenduning Swarga bakal nimpakaké kabèh kasusahané marang wong-wong sing katrimané marang pepakoné Gusti Allah dadi pasemon pangluput sing tetep tumrap para wong sing nerak. Bakal diumumaké yèn manungsa wis nyinggung Gusti Allah lumantar panerakan sabat Minggu; yèn dosa iki wis ndhatengaké bilai-bilai sing ora bakal mandheg nganti pangreksan dina Minggu ditetepaké kanthi kenceng; lan yèn wong-wong sing ngumandhangaké tuntutaning pepakon kapapat, mangkono ngrusak pakurmatan marang dina Minggu, iku para panggawé kisruh ing antarané bangsa, kang ngalang-alangi mulihaké sih ilahi lan karaharjan lahiriah. Mangkono panuduh sing biyèn diuncalaké marang abdiné Gusti Allah bakal dibalèni manèh kanthi dhasar sing padha kukuhé: ‘Lan kelakon, nalika Akhab weruh Élia, Akhab banjur ngandika marang dhèwèké, Apa kowé iki sing gawé gègèr Israèl? Élia banjur mangsuli, Aku ora gawé gègèr Israèl; nanging kowé lan brayaté bapakmu, amarga kowé wus nilar pepakoné Pangéran, lan kowé wus nuruti para Baal.’ 1 Kings 18:17, 18. Kaya déné bebenduné wong akèh bakal diobarké déning panuduh-panuduh goroh, wong-wong mau bakal nindakaké tindak-tanduk marang para utusané Gusti Allah sing banget mèmper karo apa sing biyèn ditindakaké Israèl murtad marang 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.

Ing “jam” “lindhu gedhé” ing Wahyu pasal sewelas, “Bebendu” katelu, yaiku Islam, sing uga minangka Trompèt kapitu, banjur muni, lan iku bakal ndadèkaké bangsa-bangsa nesu. Nesu bangsa-bangsa marang Islam iku bakal dienggo kanggo ngapusi donya supaya nampa janji kosong sing padha, yaiku janji sing lagi waé gagal tumrap kéwan bumi. Janji kosong iku yaiku: manawa kanthi nyerah marang wewenangé Katulik, kaya kang diwakili déning tandha wewenang kepausan, paukuman-paukumané Allah sing saya tambah bakal mandheg. Janji iku, sing wus kabukten ora mujarab tumrap Amérika Sarékat, banjur bakal dienggo minangka janji marang donya sing lagi kebak 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 didhesekaké yèn bangsa-bangsa ing donya iki saupama padha sarujuk lan marengaké pamaréntahan donya siji diadegaké kanthi ancas ngadhepi peperangan sing digawa déning Islam, kestabilan bakal bali. Islam iku kakuwatan sing diidentifikasi ing Kitab Suci minangka kang ndadèkaké saben manungsa padha nglumpuk nglawan Islam, nanging panglumpuk mau iku panipuan pungkasan tumrap para ratu.

> 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.

> Malaékaté Pangéran banjur ngandika marang Hagar, Lah, kowé lagi ngandheg, lan bakal nglairaké anak lanang, sarta kowé bakal maringi jeneng Ismael marang dhèwèké; amarga Pangéran wus mireng kasangsaranmu. Lan dhèwèké bakal dadi manungsa galak; tangane bakal nglawan saben wong, lan tangané saben wong bakal nglawan dhèwèké; sarta dhèwèké bakal manggon ana ing ngarsané kabèh seduluré. Purwaning Dumadi 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.

Ismail iku rama rohaniing agama Islam. Pancen bener manawa Muhammad, rama Islam, durung muncul ing sajarah nganti abad kapitu, nanging bangsa harfiah ing jaman kuna iku kang dienggo déning Allah kanggo makili umat rohani ing dina-dina wekasan.

> 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.

> Mangkene pangandikane Sang Yehuwah, Ratuning Israèl, lan Panebuse, Sang Yehuwah Gustining sarwa tumitah; Ingsun iki kang kawitan, lan Ingsun iki kang wekasan; lan kajaba Ingsun ora ana Allah. Lan sapa, kaya Ingsun, kang bakal nyeluk, lan bakal mratelakake iku, lan nata iku ana ing ngarsaningsun, wiwit Ingsun netepake bangsa kuna? lan prakara-prakara kang lagi teka, lan kang bakal kelakon, kareben padha nuduhake marang wong-wong mau. 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.

Sadurungé Ismael lair, jenengé wus diparingaké lan kalungguhané ing nubuatan wus katandhakaké. Tanganing turunane rohani bakal “ngelawan saben wong, lan tangan saben wong” bakal nglawan “dhèwèké.” Lan béda karo piwulang bodho saka liberalisme progresif, Kitab Suci mulang manawa Ismael bakal “manggon ana ing ngarsané sakehing seduluré.” Wong-wong mau ora nglebur dadi siji karo kabudayan ing sakupengé, nanging kosok baliné, akèh kang nyalahaké, mrotes marang, lan nyerang kabudayan iku. Rohé Ismael yaiku manawa “dhèwèké” bakal “dadi wong galak.” Panganggep manawa ana golongan tentrem ing iman Islam ora disangga déning Sabdaning Allah, uga ora déning 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.

Pangapusing daya saka loro présidhèn lan satus rong puluh pangeran ing Daniel pasal enem, iku nandhani pangapusing daya sing ditimpakaké marang sepuluh ratu nalika wong-wong mau kagawa pracaya yèn ancas lan kasedhiyan enggal kanggo ngetrapaké sawijining pamaréntahan donya tunggal, ing sangisoré pangwasaning Roma, iku kanggo nanggulangi krisis perang Islam sing saya mundhak, yaiku “Cilaka” katelu. Sawisé gambar kéwan galak iku didegaké lan diparingi kakuwasan kanggo “ngandika,” jagad iki bakal mangertèni, nanging wis kasep, yèn ancas-ancas kepausan iku kanggo ngadhepi wong-wong sing njunjung Sabat dina kapitu (Daniel), dudu mungsuh sing nyusup mlebu lumantar témbok kidul sing ora 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.

> “Pangandikaning Allah wis maringi pepènget bab bebaya sing wis ngancam; manawa iki ora digatèkaké, donya Protestan bakal ngerti apa satemené ancas-ancasing Roma, mung nalika wis kasep kanggo uwal saka jerat iku. Panjenengané kanthi meneng-menengan saya tuwuh dadi kuwasa. Piwulang-piwulangé lagi ngetokaké pangaruhé ana ing balé-balé legislatif, ing pasamuwan-pasamuwan, lan ing ati manungsa. Panjenengané lagi numpuk bangunan-bangunané sing dhuwur lan gedhé, ing papan-papan sing didhelikaké kang ana ing jeroné panganiaya-panganiaya biyèn bakal diulang manèh. Kanthi alus lan tanpa kasadarané wong, panjenengané lagi ngiyataké pasukan-pasukané kanggo nglantaraké ancasé dhéwé nalika tekan waktuné kanggo nyerang. Kabèh sing dikarepaké mung papan kang nguntungaké, lan iki saiki wis diparingaké marang panjenengané. Kita bakal enggal weruh lan bakal ngrasa apa ancasé unsur Romawi iku. Sapa waé sing pracaya lan mituhu marang pangandikaning Allah bakal nampa cela lan panganiaya.” 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.

Pangapusaning United Nations kang ditindakaké déning kapausan, kang ngasilaké bebenduning ati wong-wong mau, asring kagambarake ing Kitab Suci, lan caritané Darius dadi tuladha utama tumrap kayektèn iki. Iki minangka pangapusan kang kawiwitan kalakon ing Amerika Sarékat banjur diulangaké marang saindenging jagad. Kayektèn iki katandhani ing caritané Élia lan Izebel, banjur maneh ing caritané Yohanes Pambaptis lan Herodias, mangkono uga ing panyaliban Kristus. Pangamuking Islam marang bangsa-bangsa iku minangka siasat kang dipigunakaké déning kakuwatan paus kang maringi dheweke papan kaunggulan kanggo nyerang para pangugeming Sabat ing saindenging jagad.

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).

Panyebutan Islam kang kapisan iku yaiku mlebu-ne Ismael menyang Kitab Suci, lan peran Islam kang dipratelakaké ing pungkasaning jagad, yaiku nggawa jagad iki menyang panik universal supaya wong-wong gelem nampa usulan apa waé minangka solusi, iku kang ndadèkaké panipuan mau bisa kalakon. Panipuan iku kang ndorong Perserikatan Bangsa-Bangsa (sepuluh ratu), kanggo netepi karsané Gusti Allah, lan sarujuk masrahaké karajané (karajan kapitu) marang kepausan (kéwan mau).

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.

Pangapusan sing kagambar lumantar Darius, lan garis-garis panguwucalan liyane, nyakup peran Islam sing ndadèkaké bangsa-bangsa nesu, sabab pungkasan apa déné kapapaan dirusak déning Perserikatan Bangsa-Bangsa, lan padha pinunjulé wigati, iku uga nuduhaké kaanan-kaanan sing ngubengi teka-teki karajan kaping wolu, yaiku sing asalé saka pitu, kang dipasang dadi sirahé Babil modhèren.

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.

Dhaniel ana ing guwaning singa iku sawijining gambaran kenabian kang banget ruwet, nanging pangerten mau mung bisa dipikolehi menawa metodologi “line upon line” ditrapake.

We will continue Daniel chapter six in the next article.

Kita badhé nglajengaken Daniel bab enem wonten ing artikel salajengipun.

> “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.

> “Nalika kita minangka sawijining bangsa mangertos punapa tegesipun buku punika tumrap kita, badhe katingal ing antawisipun kita satunggaling kawangunan ageng.” Testimonies to Ministers, 113.

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