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# The Book of Daniel - Number Nineteen

Kitab Daniel - Nomer Sangalas

The Prophetic Significance of the Word ‘Hour’ in the Book of Daniel

Makna Profetis Tembung “Jam” ing Kitab Daniel

Author

Jeff Pippenger

Published

December 14, 2023

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The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.

Tembung “hour” sing mung kapanggih ing Prajanjian Lawas ana ing kitab Daniel, tansah kagandhèngaké karo sawijining jinis pangadilan. Ing pasal telu, tembung iku nglambangaké angger-angger Minggu, kanthi penekanan marang panji sing diwakili déning Shadrach, Meshach, lan Abednego.

In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.

Ing pasal kaping papat, iku nggambarake rawuhe pepènget saka pekabaraning malaékat kapisan ing taun 1798. Nalika dipigunakaké kaping pindho ing pasal kaping papat, iku nggambarake kabukane pengadilan panyelidikan ing tanggal 22 Oktober 1844. Ing pasal kaping papat, loro panganggone tembung “jam” iku nggambarake sajarahing pekabaraning malaékat kapisan lan kapindho wiwit taun 1798 nganti taun 1844. Sajarah iku yaiku sajarahing pitu gludhug ing Wahyu sepuluh. Pitu gludhug iku dilambangake déning kaping pindhone tembung “jam” dipigunakaké ing pasal kaping papat, lan mulane uga nggambarake sajarahing malaékat katelu wiwit taun 1989 nganti tekan angger-angger dina Minggu sing enggal bakal tumeka.

In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.

Ing pasal lima, tembung “jam” uga nglambangaké hukum Minggu, nanging penekanane ana ing pungkasaning karajan kaping enem ing ramalan Kitab Suci, yaiku Amerika Sarékat, kaya sing dipratandhakaké déning pungkasaning karajan pisanan ing ramalan Kitab Suci, yaiku Babilon. Ing pasal telu, penekanane ana ing panji ana ing pawon murub, nanging ing pasal lima penekanane ana ing nasibé Belsyazar lan pangadilané kang mligi tumrap dhèwèké, sanadyan pungkasane Daniel pancen mlebu ing carita iku minangka pralambang panji.

At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.

Ing hukum Minggu, “jam” nalika pangesahane Nebukadnezar lan patine Belsyazar kaambarake. “Jam” sing kaambarake minangka pambukane pangadilan ing pasal papat nandhani pambukane pangadilan investigatif ing tanggal 22 Oktober 1844, lan uga nandhani pambukane pangadilan eksekutif ing hukum Minggu. Apa iku pambukane kitab-kitab pangadilan ing papan suci swarga ing tanggal 22 Oktober 1844, utawa wiwitane pangadilaning Allah sing ditibakake marang wong-wong kang wis nampik karahayon, ing wiwitan pangadilan eksekutif ing hukum Minggu pepeling tumrap salah siji saka pangadilan sing wis nyedhak iku kaambarake ing Daniel pasal papat lumantar panganggone tembung “jam” kang kapisan, lan wiwitan nyata salah siji saka loro jinis pangadilan iku kaambarake dening kaping pindhone tembung “jam” digunakake ing pasal papat.

The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.

Tembung gramatikal tumrap tembung “jam” kaya dene digunakaké déning Daniel yaiku yèn tembung iku kalebu “polisemi”. Polisemi yaiku sawijining tembung sing nduwèni warna-warna teges, nanging kabèh bisa digolongaké bebarengan ing sangisoré irah-irahan kang padha. Limang kaping Daniel migunakaké tembung “jam,” kabèh nuduhaké paukuman, nanging saben-saben ngrembug aspek-aspek sing béda saka paukuman piwalesipun Allah, kang sinebut paukuman eksekutif Panjenengané, utawa paukuman investigatifipun Allah, nalika Panjenengané netepaké sapa sing bakal utawa ora bakal kaslametaké. Apa iku paukuman investigatif kang diwiwiti tanggal 22 Oktober 1844, utawa paukuman eksekutif kang diwiwiti nalika angger-angger Minggu sing bakal enggal rawuh, loro-loroné paukuman mau sipaté progresif. Paukuman piwalesipun Allah, utawa paukuman eksekutif, diwiwiti nalika angger-angger Minggu lan saya mundhak sethithik-sethithik, nganti pungkasané tekan panutupan mangsa palilah tumrap manungsa lan pitu wewelak pungkasan.

Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.

Bab lima kitab Daniel migunakaké tembung “jam” kanggo nggambarake paukuman eksekutif saka Allah, kaya diwakili déning pati Belsyazar, lan pungkasane bangsa kang diprentah déning dheweke.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> Ing ing jam kang padha metu driji-drijiné tanganing manungsa, banjur nulis ana ing ngarepé pedamaran, ing plester témboking kratoné raja; lan raja weruh pérangané tangan kang nulis iku. Daniel 5:5.

The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.

Paukuman eksekutif diwiwiti nalika ditetepaké hukum Minggu, kang uga dilambangaké déning panyucèkaké Nebukadnezar marang reca emas, nanging “jam” iku luwih nuduhaké bab pambébasané umat Allah ing tengahing krisis kang ditimbulaké nalika hukum Minggu iku ditetepaké. Paukuman eksekutif tumrap sundelé Tirus, lan uga tumrap Amérika Sarékat, diwiwiti nalika hukum Minggu, yaiku “jam” kang dadi pralambang paukuman ing kitab Daniel.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Lan aku krungu swara liyane saka swarga, ngandika: Metua saka dheweke, he para umatingSun, supaya kowe aja dadi padha mèlu dosané, lan supaya kowe aja nampani wewelaké. Awit dosa-dosané wus nganti tekan swarga, lan Gusti Allah wus éling marang piala-pialané. Wangsulana dheweke kaya dheweke wus males marang kowe, lan kaping pindhoana marang dheweke miturut pakaryané: ana ing tuwung kang wus diisiné, isenana kanggo dheweke kaping pindho. Sakpira akehé dheweke wus ngluhuraké awaké dhéwé, lan urip ing kasugihan sarta kasenengan, sapira iku uga kasangsaran lan prihatinan sing kudu kokwènèhaké marang dheweke: awit dheweke ngandika ana ing atiné, Aku lenggah dadi ratu, lan dudu randha, lan ora bakal weruh kasusahan. Mulané wewelaké bakal tumeka ing sedina waé, yaiku pati, lan pangadhuh, lan kaliren; lan dheweke bakal kabèh kaobong ing geni: awit kuwasa Gusti Allah, Pangéran, kang ngadili dheweke. Lan para ratu ing bumi, kang wus padha laku jina lan urip ing kasugihan sarta kasenengan bebarengan karo dheweke, bakal nangisi dheweke, lan nglilir merga dheweke, manawa padha weruh kumelun saka kobongané, padha ngadeg saka kadohan marga wedi marang kasangsarané, sarta padha ngandika, Cilaka, cilaka kutha gedhé Babil, kutha kang rosa kuwi! awit ing sajroning sakjam waé paukumanmu wus tumeka. Wahyu 18:4–10.

The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.

Undhang-undhang Minggu ing Amérika Sarékat, kang dadi wiwitaning paukuman eksekutif, kang uga lumaku saya maju, diwiwiti ing “jam” nalika para putraning Allah sing isih ana ing Babilon katimbali metu déning panji. Iku minangka “jam” nalika paukuman tumiba marang “kutha gedhé iku, Babilon”. Paukumané, kang dilambangaké déning tembung “jam,” nyakup mangsa nalika wedhus-wedhus liyané kagungané Allah katimbali metu saka Babilon.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Lan ing dina iku bakal ana oyodé Isai, kang bakal ngadeg dadi panji tumrap bangsa-bangsa; marang Panjenengané para bangsa liya bakal ngupaya; lan papan panggènan panggènanipun bakal mulya. Lan ing dina iku bakal kelakon, yèn Pangéran bakal ngulurkaké asta-Né maneh kaping pindho kanggo ngrebut bali turahaning umat-Né, kang isih kari, saka Asyur, lan saka Mesir, lan saka Patros, lan saka Kus, lan saka Elam, lan saka Sinear, lan saka Hamat, lan saka pulo-pulo segara. Lan Panjenengané bakal ngedegaké panji tumrap bangsa-bangsa, lan bakal nglumpukaké wong-wong Israel kang kabuwang, sarta ngimpun wong-wong Yehuda kang kasebar saka patang pojoking bumi. Yesaya 11:10–12.

The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.

Gusti nimbali umat metu saka Babil ing gerakan malaékat kapisan ing taun 1844, lan malaékat kapindho ing sajarah iku kudu dibalèni ing dina-dina pungkasan, nalika “Pangéran bakal ngacungaké asta-Né manèh kanggo kaping pindho, kanggo nglumpukaké turahan umat-Né.” Turahan umat sing “manèh” ditimbali metu déning Panjenengané iku dudu panji, awit panji iku “oyot Isai,” sing jumeneng minangka “panji” kang digoleki déning “bangsa-bangsa liya”. Kanggo kaping pindho, Gusti Allah bakal nimbali bangsa-bangsa metu saka Babil.

He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.

Panjenengane bakal nindakaké mangkono kanthi luwih dhisik nglumpukaké “wong-wong buwanganing Israèl,” yaiku “wong-wong sing kasebar saka Yéhuda,” lan sing teka “saka papat pojoking bumi,” nalika padha kaklumpukaké bebarengan ing pungkasané telung dina setengah sawise padha kapapar mati ana ing dalan miturut Wahyu bab sewelas, kang mlaku ngliwati lebak balung-balung mati lan garing ing Yèhezkièl.

The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.

“Jam” nalika paukuman eksekutif diwiwiti tumrap “Babilon,” yaiku “kutha” sing “gedhé kuwat,” iku padha karo “jam” saka “lindhu gedhé” ing Wahyu sewelas. Paukuman eksekutifé Gusti Allah diwiwiti ing “jam” iku, amarga ing Wahyu pasal sewelas ana pitung èwu wong sing dipatèni ing “jam” lindhu mau. Pitung èwu iku dilambangaké déning “para wong paling gagah prakosa” kagungané Nebukadnésar, sing mati nalika nguncalaké Sadrakh, Mesakh, lan Abednego menyang ing pawon geni sing wis dipanasaké “ping pitu” ngungkuli lumrahe. Ing Révolusi Prancis, “pitung èwu” iku nglambangaké karajan Prancis, utawa para wong gagah prakosané. Ora mung Belsyazar sing dipatèni ing pasal lima, nanging wadya-balané uga dirusak. “Jam” saka angger-angger dina Minggu iku miwiti panganiaya sing dilambangaké déning umaté Gusti Allah dibuwang menyang pawon geni, nanging uga nandhani wiwitaning paukuman eksekutifé Gusti Allah tumrap kutha gedhé Babilon.

It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.

Iku uga dadi “jam” saka lindhu gedhé ing Wahyu pasal sewelas, yaiku lindhu gedhé nalika balung-balung sing biyèn mati, kang dipatèni ing dalan déning kéwan saka telenging jurang, diangkat munggah menyang swarga minangka panji. Ing kono uga iku “jam” sing padha nalika Bilai katelu, kang uga kalasangka kapitu, katabuh. Kalasangka kapitu iku Bilai katelu, lan tujuan kalasangka Bilai pungkasan iku ora mung kanggo ndhatengaké pangadilan marang wong-wong sing ngetrapaké pangibadah dina Minggu, nanging uga kanggo ndadèkaké bangsa-bangsa nesu. Bilai katelu, kalasangka kapitu, lan nesuné bangsa-bangsa, kabèh iku lambang-lambang sing nyandhak marang peran kenabian Islam, lan kabèh mau dipapanaké ana ing “jam” lindhu gedhé.

> 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. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.

> Lan padha krungu swara banter saka swarga ngandika marang wong-wong mau, “Munggaha mrana.” Banjur padha munggah menyang swarga ana ing sajroning mega; lan mungsuh-mungsuhe padha nyumurupi wong-wong mau. Ing wektu iku uga ana lindhu gedhe, lan saprasepuluhing kutha ambruk, lan ing lindhu iku ana pitung ewu wong mati; dene liyane padha kataman giris lan padha ngluhurake Allahing swarga. Bilai kang kapindho wus liwati; lah, bilai kang katelu enggal rawuh. Banjur malaékat kang kapitu muni; lan ana swara-swara banter ana ing swarga, kang padha ngandika, “Karajan-karajan donya iki wus dadi kagungané Gusti kita lan Sang Kristus-Né, lan Panjenengané bakal jumeneng Raja ing salawas-lawase.” Lan para pinituwa patlikur, kang lenggah ana ing ngarsané Allah ing dhamparé, padha sujud nganti rai tumungkul ing bumi lan nyembah Allah, padha ngandika, “Dhuh Gusti Allah Kang Mahakwasa, ingkang wonten, ingkang wus wonten, lan ingkang badhé rawuh, kawula sami saos panuwun dhumateng Paduka; awit Paduka sampun ngasta pangwaos Paduka ingkang ageng, lan sampun jumeneng Raja. Bangsa-bangsa padha nesu, nanging bebendu Paduka wus rawuh, mangsa kanggo wong-wong mati supaya diadili, lan supaya Paduka maringi ganjaran marang para kawula Paduka, yaiku para nabi, para suci, lan wong-wong kang wedi marang asma Paduka, kang cilik lan kang gedhe; sarta supaya numpes wong-wong kang ngrusak bumi.” Wahyu 11:12–18.

Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.

Balung-balung mati kagungané Yehezkiel munggah “nganti swarga ana ing méga; lan para mungsuhé” nyumurupi “wong-wong mau” ing “wektu” nalika musiké Nebukadnezar wiwit muni, lan sundelé Tirus wiwit ngidung, lan Israel kang murtad wiwit njogèd. Israel kang murtad iku nggambarake nabi palsu, raja Nebukadnezar iku naga, lan sundelé Tirus iku kéwan galak. Jogèdan iku digambarake déning para nabi Baal lan para nabi wit keramat ing carita Élia. Bab iku uga digambarake déning jogèdané Salomé, putriné Herodias. Baal iku déwa lanang palsu, lan Asytoret iku para nabi wit keramat kang magepokan karo déwa wadon. Bebarengan, wong-wong mau nggambarake gabungan gréja (wong wadon) lan nagara (wong lanang). Bebarengan, wong-wong mau nggambarake nabi palsuné Amerika Sarékat. Salomé nandhesake yèn nabi palsu iku putriné Roma, kang citrané iku gabungan gréja lan nagara ing Amerika Sarékat.

> Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.

> Mulané ing wekdal punika wonten sawetawis tiyang Kasdim sami marek lan nggugat tiyang-tiyang Yahudi. Sami matur lan ngandika dhateng Prabu Nebukadnezar, Dhuh prabu, mugi gesang panjenengan langgeng. Panjenengan, dhuh prabu, sampun damel pranatan, bilih saben tiyang ingkang mireng swantening cornet, suling, kecapi, sackbut, psaltery, lan dulcimer, saha sadaya warni musik, kedah sujud lan nyembah reca emas punika. Dene sinten ingkang boten sujud lan nyembah, punika kedah kabucal ing satengahing pawon ingkang murub kalawan geni. Wonten sawetawis tiyang Yahudi ingkang sampun panjenengan angkat ngasta prakawis-prakawising propinsi Babil, yaiku Shadrach, Meshach, lan Abednego; tiyang-tiyang punika, dhuh prabu, boten nggatèkakên panjenengan: piyambakipun boten ngabekti dhateng allah-allah panjenengan, lan boten nyembah reca emas ingkang sampun panjenengan jejegaken. Daniel 3:8–12.

In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.

Ing “jam” iku, para satruné Sadrakh, Mesakh, lan Abednego weruh manawa wong-wong mau nampik tandha kéwan galak iku, banjur padha nyuwun marang raja supaya ngleksanani paukuman sing wis katetepaké. Ing “jam” iku, angger-angger dina Minggu, yaiku guncangan sing ngadhepi kéwan bumi (lindhu), ndadèkaké bebenduné lan murkané Nebukadnésar kawedhar.

> Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.

> Banjur Nebukadnésar, sajroning bebendu lan nepsuné, dhawuh supaya Sadrakh, Mésakh, lan Abédnego digawa mréné. Banjur wong-wong mau digawa sowan ing ngarsané raja. Daniel 3:13.

The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.

Panyiksa kang ditindakaké marang wong loro seksiné Allah (Shadrach, Meshach lan Abednego), ditindakaké nalika wong-wong mau nampik sujud, utawa kaya déné Wahyu pasal sewelas nerangaké—padha ngadeg ing sikilé.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 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. Revelation 11:11, 12.

> Sawisé telung dina lan satengah, Rohing urip saka Allah lumebu ing wong-wong mau, lan wong-wong mau banjur ngadeg ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang weruh marang wong-wong mau. Lan wong-wong mau krungu swara banter saka swarga ngandika marang wong-wong mau: Mrenea munggah mréné. Lan wong-wong mau munggah menyang swarga ana ing sajroning méga; lan para mungsuhé padha ndeleng wong-wong mau. Wahyu 11:11, 12.

Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.

Nolak sujud, dheweke padha ngadeg ana ing sikilé kaya balané Ezekiel sing gagah prakosa. Dheweke ngadeg nalika nampa banjur martakaké pawarta panyegelan sing mrotes pambentukan sesandhingan antarane gréja lan nagara ing Amerika Serikat, lan ngélingaké bab angger-angger dina Minggu sing enggal bakal rawuh, sarta nandhakaké yèn paukuman males saka Allah wis cedhak bakal katindakaké lumantar Islam saka Bilai kang katelu. Pawarta Panguwuh Wengi Tumenga diwakili déning “wewadi” sing kaandharaké marang Daniel ing bab loro, lan nalika umat Allah ing dina-dina pungkasan mapan ana ing “kayektèn” iku, dheweke ora bisa lan ora bakal gonjang-ganjing déning lindhu gedhé sing wis caket.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Pakaryan ing Battle Creek iku manut tatanan kang padha. Para pamimpin ing sanitarium wis campur baur karo wong-wong kang ora pracaya, nampani wong-wong mau mlebu ing rembug-rembugé, kanthi luwih utawa kurang, nanging iku padha karo nggarap pakaryan kanthi mripat katutup. Wong-wong mau kurang kawicaksanan mbedakaké kanggo nyumurupi apa kang sawayah-wayah bakal nempuh kita. Ana roh putus asa, roh perang lan tetesing getih, lan roh iku bakal saya mundhak nganti tekan pungkasaning jaman. Sanalika umaté Allah kaséla ana ing bathuké—iku dudu segel utawa tandha apa waé kang bisa katon, nanging mapané ana ing kayektèn, kanthi intelektual lan rohani, satemah padha ora bisa digoyahaké—sanalika umaté Allah wis kaséla lan disawisaké kanggo guncangan, prakara iku bakal dumadi. Satemené, iku wis kawiwitan. Pengadilané Allah saiki ana ing bumi iki, kanggo maringi pepéling marang kita, supaya kita padha sumurup apa kang bakal teka.” Manuscript Releases, volume 10, 252.

The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.

Penyegelan iku nglambangake sawijining tandha kang wiwitane ora bisa katon déning manungsa, nanging sabanjuré katon déning saben wong. Nalika umaté Allah nampani pekabaran Panguwuh Tengah Wengi, kang wis diwakili déning “rahasia” sing kawedharaké marang Daniel ing pasal loro, wong-wong mau wis nampani “rahasia” saka reca kéwan galak sing nuntun marang tandha kéwan galak, kang ndhatengaké paukumané Allah, kang kalaksanakké lumantar Islam. Iki dumadi ing sawijining wektu nalika “roh saka kepepet, saka perang lan tumpahing getih” saya mundhak. Wektu iku yaiku saiki. Iki dumadi nalika para pamimpin Adventisme ora bisa ndeleng amarga wuta Laodikia. Sajroning proses penyegelan kang dipungkasi ana ing Panguwuh Tengah Wengi, meterai iku kasorèkaké ana ing bathuk para prawan wicaksana, nanging ora katon. Sadrakh, Mesakh, lan Abednego nglambangake wong-wong sing wis mantep ana ing kayektèn kaya kang digambarake lumantar pacelathoné karo Nebukadnezar.

> Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.

> Nebukadnezar ngandika lan matur marang wong-wong mau, “Apa iki temen, hé Sadrakh, Mesakh, lan Abednego, yèn kowé ora ngabekti marang para dewaku, utawa ora nyembah reca emas kang wis dakadegaké? Saiki manawa kowé wus siyap, yèn ing samangsa kowé krungu swarané slomprèt, suling, clempung, sambuk, gambus, lan dulcimer, sarta sakehé rupa musik, kowé padha sujud lan nyembah reca kang wis dakgawé, becik; nanging manawa kowé ora nyembah, ing wektu iku uga kowé bakal dicemplungaké menyang ing satengahé pawon geni kang murub banget; lan sapa ta Allah kang bakal ngluwari kowé saka ing tanganku?” Sadrakh, Mesakh, lan Abednego mangsuli lan matur marang Sang Prabu, “Dhuh Nebukadnezar, ing prakara iki kawula boten prelu paring wangsulan dhateng panjenengan. Manawa mekaten, Allah kawula ingkang kawula sembah punika kuwasa ngluwari kawula saking pawon geni ingkang murub sanget punika, lan Panjenengané badhé ngluwari kawula saking asta panjenengan, dhuh Sang Prabu. Nanging saupami boten, mugi kawuningana déning panjenengan, dhuh Sang Prabu, bilih kawula boten badhé ngabekti dhateng para dewa panjenengan, utawi nyembah reca emas ingkang sampun panjenengan degakaken.” Daniel 3:14–18.

Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.

Sasampunipun punika, telu pantes punika badhé ngetingalaken meterai Allah ingkang saged katon. Mung tiyang-tiyang ingkang rumiyin sampun gadhah meterai ing salebetingipun ingkang boten saged katon, ingkang badhé kalebet wonten ing ngetingalaken meterai Allah ing wekdal nalika punika kedah katon.

> Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.

> Mulané Nebukadnésar kapenuhan bebendu, lan pasuryané malih marang Sadrakh, Mésakh, lan Abédnego; mulané dhèwèké dhawuh supaya pawon geni iku dipanasaké ping pitu luwih saka biyasané dipanasaké. Lan dhèwèké dhawuh marang para priya kang paling rosa ing wadya-balané supaya nalèni Sadrakh, Mésakh, lan Abédnego, banjur mbuwang wong-wong mau menyang ing tengahé pawon geni kang mulad-mulad. Mulané wong telu iku banjur ditalèni isih nganggo jubahé, celanané, tutup sirahé, lan sandhangané liyané, banjur dibuwang menyang ing tengahé pawon geni kang mulad-mulad. Awit saka dhawuhe ratu iku ngesah banget, lan pawon iku panasé ngluwihi samesthiné, mulané ilat geni iku matèni para priya kang ngangkat Sadrakh, Mésakh, lan Abédnego. Déné wong telu iki, yaiku Sadrakh, Mésakh, lan Abédnego, padha tiba kanthi isih kinanthèn ing tengahé pawon geni kang mulad-mulad. Mulané Raja Nebukadnésar kagèt banget, banjur enggal jumeneng, lan matur marang para penaséhaté, “Apa dudu telung wong kang kita buwang kanthi kinanthèn menyang ing tengahing geni?” Wong-wong mau mangsuli lan matur marang Sang Prabu, “Leres, dhuh Prabu.” Panjenengané banjur ngandika, “Lah, aku weruh wong papat padha uwal saka taliné, mlaku-mlaku ana ing tengahing geni, lan ora kena cilaka apa-apa; lan rupa wong kang kaping papat iku kaya Putraning Allah.” Daniel 3:19–25.

The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.

Kalih seksi punika, ingkang dipunlambangakên déning Shadrach, Meshach lan Abednego, lajêng dipununggahakên dados panji, lan sasampunipun punika meterai badhé katingal.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

> “Pakaryané Roh Suci iku kanggo ngyakinaké jagad bab dosa, bab kabeneran, lan bab pangadilan. Jagad mung bisa diparingi pepeling kanthi ndeleng wong-wong sing pracaya marang kayekten kasucekaké lumantar kayekten, tumindak miturut prinsip-prinsip kang luhur lan suci, lan kanthi teges kang dhuwur lan mulya nedahaké garis pamisah antarane wong-wong kang netepi pepakoné Allah lan wong-wong kang ngidak-idak pepakon mau ana ing sangisoring sikilé. Pangruwaté Roh nandhakaké béda antarane wong-wong kang nduwèni meteriné Allah lan wong-wong kang netepi dina pangaso palsu. Nalika ujian iku teka, bakal katuduh kanthi cetha apa ta tandhané kéwan iku. Iku yaiku ngreksa dina Minggu. Wong-wong kang sawisé krungu kayekten, isih tetep nganggep dina iki suci, padha nggawa pratandhané manungsa duraka, kang ngira bisa ngowahi mangsa lan angger-angger. Bible Training School, 1 Desember 1903.”

At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.

Nalika angger-angger dina Minggu kawujud, Amerika Serikat bakal mratobat marang Perserikatan Bangsa-Bangsa supaya bisa ngrampungaké pakaryan kenabiannya. Dhèwèké bakal ngapusi jagad lumantar mukjijat-mukjijat kang ditindakaké, kaya kang dilambangaké déning tariané Salome. Nalika dhèwèké nindakake tarian pangapusan iku, sundhalé Tirus bakal nyanyèkaké lagu-laguné, lan orkesé Nebukadnésar bakal mainaké musiké. Amerika Serikat njupuk pimpinan ing meksa jagad supaya nampa lagu iku, lan sujud ing ngarepé patung mau.

> 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. 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 13:11–18.

> Lan aku mirsani ana kewan liyane munggah saka ing bumi; lan dheweke duwe sungu loro kaya wedhus cilik, lan pangucape kaya naga. Lan dheweke nindakaké sakabèhé kakuwasané kewan kang kapisan ana ing ngarsané, lan ndadèkaké bumi lan para sing manggon ana ing kono padha nyembah marang kewan kang kapisan, kang tatu patié wus waras. Lan dheweke nindakaké mukjijat-mukjijat gedhé, nganti ndadèkaké geni mudhun saka langit tumuju ing bumi ana ing ngarepé manungsa, lan ngapusi para sing manggon ana ing bumi lumantar mukjijat-mukjijat kang diparingi kuwasa kanggo ditindakaké ana ing ngarsané kewan mau; sarta ngandika marang para sing manggon ana ing bumi, supaya padha gawé reca kanggo kewan kang naté tatu déning pedhang, nanging tetep urip. Lan dheweke diparingi kuwasa kanggo maringi napas urip marang reca kewan mau, supaya reca kewan mau bisa ngandika, lan njalari supaya sakèhé wong kang ora gelem nyembah marang reca kewan mau dipatèni. Lan dheweke njalari kabèh wong, becik cilik utawa gedhé, sugih utawa mlarat, wong mardika utawa kawula, padha nampa tandha ana ing tangan tengené utawa ana ing bathuké; lan supaya ora ana wong bisa tuku utawa adol, kajaba mung wong kang nduwèni tandha kuwi, utawa jeneng kewan mau, utawa cacahing jenengé. Ing kéné ana kawicaksanan. Sing sapa nduwèni pangerten, muga ngetung cacahing kewan mau; awit iku cacahing manungsa; lan cacahé iku nem atus sawidak enem. Wahyu 13:11–18.

Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.

Mesir ing dina-dina wekasan nggambarake jagad (sing nalika kuwi dipréntah déning Perserikatan Bangsa-Bangsa), nanging ana sawijining “Bila” (lambang Islam), kang wis diumumake marang wong-wong mau (Amerika Serikat) sing mring Mesir kanggo njaluk pitulungan. Nalika telu wong utama mau dibalang menyang pawon geni lan dadi panji tumrap jagad, pawon geni iku satemene dudu pawoné Nebukadnésar.

> Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.

> Bilah cilaka wong-wong kang mudhun menyang Mesir ngupaya pitulungan; kang ngendel marang jaran, lan precaya marang kréta perang, amarga iku akèh; lan marang para jaranan, amarga padha kuwat banget; nanging padha ora mandeng marang Kang Mahasuci, Allahé Israèl, lan uga ora ngupaya Pangéran! Nanging Panjenengané uga wicaksana, lan bakal ndhatangaké bilai, sarta ora bakal mbatalaké pangandikané; nanging bakal jumeneng nglawan brayaté para wong duraka, lan nglawan pitulungané wong-wong kang nindakaké piala. Anadéné wong Mesir iku manungsa, dudu Allah; lan jarané iku daging, dudu roh. Manawa Pangéran ngacungaké asta-Né, sing mitulungi bakal kesandhung, lan sing ditulungi bakal tiba, lan kabèh bakal padha tiwas bebarengan. Awit mangkéné Pangéran wus ngandika marang aku: Kaya singa lan singa nom nggero ana ing sandhangané, manawa kumpulan para pangon diundang nglawan dhèwèké, iya ora bakal wedi marang swarané, lan ora bakal surut marga saka rame-rame swarané; mangkono uga Pangéraning sarwa dumadi bakal tumedhak perang marga saka Gunung Sion lan marga saka bukité. Kaya manuk-manuk mabur, mangkono Pangéraning sarwa dumadi bakal ngayomi Yérusalèm; iya bakal ngayomi lan ngluwari kutha iku; sarta ngliwati, Panjenengané bakal ngreksa iku. Padha balia marang Panjenengané kang wis kokpundhaki murtad banget déning para turuné Israèl. Awit ing dina iku saben wong bakal mbuwang brahala-brahalané salaka lan brahala-brahalané emas, kang digawé déning tanganmu dhéwé dadi dosa kanggo kowé. Sawisé iku wong Asyur bakal rubuh déning pedhang, dudu pedhangé wong gagah prakosa; lan pedhang, dudu pedhangé wong asor, bakal nguntal dhèwèké; nanging dhèwèké bakal mlayu saka pedhang, lan para nom-nomané bakal kabuyaraké. Lan dhèwèké bakal nyabrang menyang bètèngé marga saka wedi, lan para panggedhéné bakal giris marga saka panji-panji, mangkono pangandikané Pangéran, kang geni-Né ana ing Sion, lan pawon geni-Né ana ing Yérusalèm. Yesaya 31:1–9.

Jerusalem is the furnace the world will look to, and they will see four men walking therein.

Yerusalem punika pawon lebur ingkang badhe dipuntingali déning donya, lan piyambakipun badhe nyumurupi sekawan tiyang mlampah wonten ing salebetingipun.

> Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.

> Banjur Nebukadnésar nyedhak menyang cangkemé pawon geni kang murub banget, banjur ngandika, mangkéné: Sadrakh, Mesakh, lan Abednego, para abdining Allah Kang Mahaluhur, metua, lan mrénéa. Banjur Sadrakh, Mesakh, lan Abednego metu saka ing tengahing geni. Para panggedhé, para pamaréntah, para panglima, lan para penasehaté raja, padha nglumpuk lan mirsani wong-wong iku, kang badané ora dikuwasani déning geni; rambute endhasé ora ana siji waé kang kobong, sandhangané ora owah, lan mambu geni ora nganti tumama marang wong-wong mau. Banjur Nebukadnésar ngandika, mangkéné: Pinujia Allahé Sadrakh, Mesakh, lan Abednego, kang wus ngutus malaékaté lan ngluwari para abdiningé kang padha precaya marang Panjenengané, lan wis ngowahi pangandikané raja, sarta nyerahaké badané, supaya padha ora ngabekti lan ora nyembah allah liya, kajaba Allahé dhéwé. Daniel 3:26–28.

Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.

Sawisé kuwi Nebukadnezar banjur ngedum pranatan maneh. Pranatan iku nglambangaké pranatan pungkasan ing dina-dina wekasan. Panjenengané nglairaké pranatan pati, kang ing upaya ringkihé kanggo ngluhuraké Allah swarga, satemené minangka pralambang kenabian saka pranatan pati ing pungkasaning jagad. Nebukadnezar, kang makili sawijining ratu ing pungkasaning jagad, iku lambang saka sepuluh ratu sang naga kang laku jina karo wanita laku jina saka Roma. Pranatan sabanjuré ing skenario kenabian yaiku pranatan pati, lan sanadyan Nebukadnezar lagi nglairaké sawijining pawarta kanggo jamane dhéwé, satemené panjenengané makili pranatan pungkasan saka paguyuban telu sajroning dina-dina wekasan. Pranatan iku yaiku pranatan pati kang dileksanakaké sawisé mangsa sih-rahmat katutup, nanging ora tau kalaksanan marang umaté Allah.

> Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.

> Mulane aku netepake sawijining dhawuh, manawa saben bangsa, golonganing umat, lan basa, kang ngucap apa wae kang kliru marang Gustiné Shadrach, Meshach, lan Abednego, bakal disuwek-suwek dadi cecagahan, lan omahé bakal didadèkaké jugrugan rereged; amarga ora ana Allah liyané kang bisa ngluwari kaya mangkono. Sawisé iku Sang Prabu ngluhuraké kalungguhané Shadrach, Meshach, lan Abednego, ana ing propinsi Babil. Daniel 3:29, 30.

We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.

Saiki kita wis nyathet cekap saka telung pasal pisanan ing Daniel kanggo miwiti panyinau kita marang pasal papat lan kalima, kang diprentah déning prinsip kenabian “baleni lan ngrembaka”. Daniel pasal papat nandhani taun 1798 lan wiwitaning kéwan bumi, lan Daniel pasal kalima nandhani angger-angger Minggu, lan pungkasaning kéwan bumi nalika ngucap kaya naga. Kaloro pasal iku kudu digandhèngaké “baris ing dhuwur baris” karo telung pasal pisanan supaya bisa mbangun ing sandhuwuring struktur piwulang telung malaékat. Awit saka kasunyatan iki, kita luwih dhisik bakal netepaké kanthi tliti prinsip “baris ing dhuwur baris”.

We will continue in the next article.

Kita bakal nerusake 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.” Bible Echo, April 25, 1898.

> “Belsyazar wis kaparingi akèh kasempatan kanggo mangertèni lan nindakaké karsané Allah. Panjenengané wis nyumurupi simbahé, Nebukadnezar, katundhung saka pasrawungané manungsa. Panjenengané wis nyumurupi yèn kapinteran kang dadi kamulyaning raja kang gumunggung iku wis kapundhut déning Panjenengané kang maringi kapinteran mau. Panjenengané wis nyumurupi raja iku katundhung saka kratoné lan kaanggep dadi kancaning kéwan-kéwan ara-ara. Nanging katresnané Belsyazar marang panglipur lan ngluhuraké awaké dhéwé wis mbusak piwulang-piwulang kang sakmesthiné ora kena dilalèkaké salawasé; lan panjenengané nindakaké dosa-dosa kang padha karo dosa-dosa sing ndhatengaké paukuman-paukuman kang cetha tumrap Nebukadnezar. Panjenengané mbuwang kasempatan-kasempatan kang kanthi sih-rahmat wis kaparingaké marang dhèwèké, kanthi nglirwakaké nggunakaké kasempatan-kasempatan kang ana ing jangkuwané kanggo dadi wanuh marang kayektèn. ‘Apa kang kudu daklakoni supaya aku kaslametaké?’ iku pitakon kang déning raja kang agung nanging bodho mau diliwati kanthi ora preduli.” Bible Echo, April 25, 1898.

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