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# The Book of Daniel - Number Eighteen

Kitab Daniel - Nomer Wolulas

The Hour

Sang Wanci

Author

Jeff Pippenger

Published

December 13, 2023

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Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.

Panutan ilahi kanthi cetha nerangake manawa pasal telu saka kitab Daniel nggambarake angger-angger Minggu ing Amérikah Sarékat. Ing Yesaya pasal rong puluh telu, sundel saka Tirus, kang laku jina karo para ratu ing bumi, iku yaiku sundel ing Wahyu kang laku jina karo para ratu ing bumi. Ing Wahyu pitulas, sundel mau ana tulisan “Babil Agung” ing bathuke.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.

> Lan wong wadon iku ngagem werna ungu lan abang kirmizi, sarta kaendahané kapaès nganggo emas lan watu-watu aji lan mutiara, nyekel tuwung emas ana ing tangane kang kebak barang-barang nistha lan reregeding cabulane; lan ana ing bathuke kaserat sawijining jeneng: RAHASYA, BABIL AGUNG, IBUNING PARA PELACUR LAN KABEH KANISTHANING BUMI. Wahyu 17:4, 5.

Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.

Sadurungé taun 1950, kamus-kamus basa Inggris kanthi bener ngenali wong wadon sing dilambangaké ing loro ayat iki, yaiku gréja Katulik Roma. Sakabèhé donya sumurup sawisé Jaman Peteng ngenani panganiaya-panganiaya Katulik kang ditindakaké wiwit taun 538 nganti 1798; manawa gréja Roma iku pelacur kang nindakaké laku jina karo para ratu ing bumi. Declaration of Independence dirancang minangka panampikan marang pamaréntahan Katulikisme lan uga pamaréntahan para ratu kadonyan kang wis mbangun sesambetan kang najis karo pelacur mau. Yesaya bab rong puluh telu nandhakaké yèn pelacur mau bakal dilalèkaké. Sampeyan ora bakal tau nemokaké teges pelacur ing Wahyu pitulas minangka gréja Katulik ing mesin-mesin panelusuran modhèren apa waé, awit Sabdaning Allah ora tau gagal, lan Sabdaning Allah mratélakaké yèn dhèwèké bakal dilalèkaké.

> 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. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.

> Lan bakal kelakon ing dina iku, Tirus bakal kalalèkaké pitung puluh taun, manut dina-dinané siji ratu: sawisé pungkasané pitung puluh taun, Tirus bakal ngidung kaya sundel. Jupuken clempung, mlakua ngubengi kutha, hé sundel kang wis kalalèkaké; gawéa wirama kang endah, ngendanga akèh-akèh, supaya kowé kèlingan manèh. Lan bakal kelakon sawisé pungkasané pitung puluh taun, yèn Pangéran bakal ngrawuhi Tirus, lan dhèwèké bakal bali marang upah palacurané, sarta bakal laku jina karo kabèh karajaning donya ing salumahing bumi. Lan dagangané lan upah palacurané bakal dadi kasucèn kagem Pangéran: iku ora bakal disimpen dadi banda utawa ditimbun; amarga dagangané bakal kanggo wong-wong kang manggon ana ing ngarsané Pangéran, supaya padha mangan nganti wareg, lan kanggo sandhangan kang awèt. Yesaya 23:15–18.

God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.

Sabdaning Allah ora nate gagal, lan wiwit taun 1798, sundel iku wus kalalen, nanging ing dina-dina pungkasan dheweke bakal kaélingaké manèh. Dheweke kaélingaké nalika Sabat dina kapitu kagunganing Allah diserang, lan iku dhawuh siji saka Sepuluh Préntah, kang mesthi kudu kaélingaké. Dheweke kaélingaké nalika njupuk clempungé, mlaku ngubengi kutha lan ngasilaké wirama kang endah sarta akèh kidung. Dheweke nembangaké kidung-kidungé ing pungkasaning pitung puluh taun, yaiku dina-dinaning siji ratu. Ratu, miturut Daniel bab loro, iku sawijining karajan.

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Lan ana ing ngendi wae para anaking manungsa manggon, uga kewan-kewan ing ara-ara lan manuk-manuk ing langit, kabeh iku wus dipasrahake déning Panjenengané marang tanganmu, lan Panjenengané wus ndadèkaké kowé panguwasa atas kabèh mau. Kowé iku sirah emas iku. Daniel 2:38.

A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.

Sawijining “sirah,” utawa sawijining “raja,” loro-loroné minangka pralambang sawijining karajan. Karajan sing dipralambangaké déning “dina-dinané siji raja,” yaiku Amerika Serikat. Amerika Serikat miwiti pamaréntahané sacara profetik minangka kéwan bumi nalika tatu pati diparingaké marang sundel Babil ing taun 1798. Karajan iki tetep dadi karajan kaping nem miturut ramalan Kitab Suci nganti tekan angger-angger dina Minggu. Karajan harfiah ing ramalan Kitab Suci sing saestu naté mrentah pitung puluh taun yaiku Babil.

> Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.

> Lah, Ingsun bakal ngutus lan njupuk sakehe kulawarga saka sisih lor, mangkono pangandikane Pangeran, uga Nebukadnezar, ratu ing Babil, abdining-Ingsun, lan Ingsun bakal nggawa wong-wong mau nglawan tanah iki, lan nglawan para pedunungé, lan nglawan sakehe bangsa ing saubengé iki, lan Ingsun bakal numpes wong-wong mau babar pisan, lan ndadèkaké padha dadi kaéraman, lan sesambat dipoyoki, lan karusakan langgeng. Kajaba iku, Ingsun bakal njupuk saka ing antarané wong-wong mau swaraning kabungahan, lan swaraning kasenengan, swaraning pangantèn lanang, lan swaraning pangantèn wadon, swaraning watu panggilingan, lan pepadhanging dian. Lan tanah iki kabèh bakal dadi karusakan lan kaéraman; lan bangsa-bangsa iki bakal ngabdi marang ratu Babil pitung puluh taun. Lan bakal kelakon, manawa pitung puluh taun iku wis kalakon, Ingsun bakal ngukum ratu Babil lan bangsa iku, mangkono pangandikane Pangeran, marga saka durakané, uga tanahé wong Kasdim, lan Ingsun bakal ndadèkaké iku dadi karusakan langgeng. Yeremia 25:9–12.

Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.

Babil sacara harfiah mrentah pitung puluh taun, minangka pralambang karajan ing dina-dina wekasan kang bakal mrentah sajrone pitung puluh taun simbolis. Nebukadnésar, raja Babil, nyerang Yehuda kaping telu. Serangan kang kapisan ditujokake marang Yoyakim, lan wiwit nalika iku pitung puluh taun saka wangsité Yérémia diwiwiti. Pungkasané kelakon nalika sédané Bèlsyazar, nalika Allah ngukum “raja Babil,” kaya Panjenengané wis ngukum raja Yoyakim ing wiwitan pitung puluh taun iku. Karajan profetik kang dipratélakaké minangka “dina-dinaning satunggaling raja” (satunggaling karajan) minangka “pitung puluh taun” iku Babil, lan karajan wangsit Kitab Suci kang mrentah sajrone pitung puluh taun simbolis nalika palanyahaning Tirus dilalèkaké, iku kéwan bumi ing Wahyu telulas. Pangalihan saka karajan kaping lima menyang karajan kaping nem ing wangsit Kitab Suci ing taun 1798, iku pérangan saka kayektèn kang dipratélakaké déning Yokanan ing Wahyu pasal telulas.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . 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. Revelation 13:1, 11.

> Lan aku ngadeg ana ing pasisiring segara, banjur aku weruh ana kéwan munggah saka ing segara, nduwèni pitung sirah lan sapuluh sungu, lan ana ing sunguné sapuluh makutha, lan ana ing sirah-sirahé asmane pangémo ala marang Gusti Allah.... Banjur aku weruh kéwan liyané munggah saka ing bumi; lan dhèwèké nduwèni loro sungu kaya cempening wedhus, nanging gunemané kaya naga. Wahyu 13:1, 11.

The seashore which John stood upon in Revelation chapter thirteen, represents 1798.

Pasisir segara sing dipanggoni déning Yohanes ing Wahyu bab telulas, nggambarake taun 1798.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Nalika Kapausan, sawisé dirampas kakuwatané, kapeksa mandheg saka panganiaya, Yohanes nyumurupi sawijining kakuwatan anyar munggah kanggo nggemakaké swarané naga, lan nerusaké pakaryan kang padha kejem lan nyenyamah marang Allah. Kakuwatan iki, kang pungkasan bakal nindakake perang nglawan pasamuwan lan angger-anggering Allah, dilambangaké déning sawijining kéwan kang duwé sungu kaya cempen. Kéwan-kéwan sadurungé wis munggah saka segara; nanging iki munggah saka bumi, kang nélakaké tuwuhé bangsa kang tentrem, kang dilambangaké déning iku—Amerika Sarékat.” Signs of the Times, February 8, 1910.

The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.

Kéwan galak saka segara kapisah déning pasir ing pinggir segara saka kéwan galak saka bumi. Karajan kalima saka wangsit Kitab Suci ing taun 1798 (pinggir segara) nglambangaké sajarah sing wis kapungkur, lan karajan kaping enem iku sajarah ing mangsa ngarep. Para Millerit ora weruh kayektèn iki. William Miller diparingi pangretèn bab kuwasa naga saka paganisme lan sesambungané karo karajan salajengipun sing digambaraké minangka kéwan galak Katolik. Wahyu telulas mbukak carita bab nabi palsu, yaiku sing katelu saka telung kakuwasan sing nuntun jagad menyang Armagedon. Carita iku diwiwiti ing pinggir segara taun 1798.

The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.

Amerika Serikat miwiti sajarahé kanthi pralambang cempening wedhus, nanging mungkasi sajarahé kanthi ngucap kaya naga. Sajarah pitung puluh taun simbolis saka pamaréntahan kéwan bumi kawewakili ana ing satunggaling ayat, ing pasal telulas kitab Wahyu, amarga ayat iku ngenali wiwitan lan pungkasaning kéwan bumi ing ukara kang padha.

> 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. Revelation 13:11.

> Lan aku ndeleng kéwan liyané munggah saka bumi; lan dhèwèké duwé sungu loro kaya cempen, lan ngucap kaya naga. Wahyu 13:11.

When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.

Nalika Amérika Sarékat ngandika kaya naga, bangsa iku netepaké angger-angger Minggu. Sadurungé bangsa iku nggayuh panegakan pangibadah ing dina Minggu, gréja-gréja Protestan sing murtad bakal padha nyawiji lan ngrebut kendhali pulitik marang pamaréntahan sing murtad, nalika padha mbentuk gambar kéwan iku. Nalika ilham ngenali (lan pancèn mangkono kanthi bola-bali), yèn upacara pangabdèné Nebukadnésar marang reca emas iku nggambarake angger-angger Minggu, ilham iku lagi nandhai pungkasané pitung puluh taun simbolis saka kéwan bumi. Daniel pasal siji nganti telu nggambarake pekabarané telung malaékat ing Wahyu pasal patbelas. Malaékat katelu dadi kayektèn sing urip nalika angger-angger Minggu iku ditetepaké.

Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.

Miturut makna kenabian, pasal siji nganti telu ing kitab Daniel nggambarake pitung puluh taun simbolis saka kéwan bumi ing Wahyu telulas. Pacoban babagan panganan sing dipratelakake ing pasal siji, lan simbolisme Yoyakim, nandhani manawa pasal siji, miturut makna kenabian, diwiwiti nalika malaékat kapisan kaparingi kakuwatan, yaiku salah siji ing tanggal 11 Agustus 1840, utawa ing tanggal 11 September 2001, ing sajarah malaékat katelu.

Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.

Babil iku bangsa sing mrentah sajrone pitung puluh taun, lan taun-taun iku nglambangake sajarahé Amerika Sarékat. Pitung puluh taun Babil ora rampung nganti suwé sawisé Nebukadnésar ngresmikake reca emas, nanging kanthi profètis pitung puluh taun simbolis sing digunakaké déning Yesaya ing pasal telulikur iku pungkasané ana ing pasal telu Kitab Daniel. Nalika orkestra Nebukadnésar mainaké musik kanggo upacara pangresmèn iku, tandha kéwan galak dileksanakaké, lan ing wektu kuwi sundel Tirus lan Babil wiwit ngidungaké lagu-laguné marang para raja ing bumi, déné Israèl sing murtad sujud lan njogèd.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. 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. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.

> Raja Nebukadnésar yasa reca emas, dhuwuré sawidak hasta lan ambané nem hasta; banjur dipandhegaké ana ing tanah rata Dura, ing wilayah Babel. Raja Nebukadnésar banjur dhawuh nglumpukaké para pangeran, para gubernur, para panglima, para hakim, para bendahara, para penasihat, para pejabat, lan sakehing para panguwasa ing wilayah-wilayah, supaya padha rawuh ing pangabekti reca kang wus dipandhegaké déning Raja Nebukadnésar. Mulané para pangeran, para gubernur, para panglima, para hakim, para bendahara, para penasihat, para pejabat, lan sakehing para panguwasa ing wilayah-wilayah padha nglumpuk kanggo pangabekti reca kang wus dipandhegaké déning Raja Nebukadnésar; lan padha jumeneng ana ing ngarepé reca kang wus dipandhegaké déning Nebukadnésar. Banjur ana juru wara kang sesambat kanthi swara sora, “Dhumateng panjenengan kabèh dipréntahaké, hé para bangsa, para umat, lan para basa, yèn ing wektu panjenengan krungu swaraning kalasangka, suling, clempung, sambuk, gambus, santir, lan sakehing warna musik, panjenengan kudu sujud lan nyembah marang reca emas kang wus dipandhegaké déning Raja Nebukadnésar. Lan sapa waé sing ora sujud lan nyembah, ing wektu iku uga bakal dicemplungaké menyang ing satengahing pawon geni kang murub.” Mulané ing wektu iku, nalika sakehing bangsa krungu swaraning kalasangka, suling, clempung, sambuk, gambus, lan sakehing warna musik, kabèh umat, bangsa-bangsa, lan para basa padha sujud lan nyembah marang reca emas kang wus dipandhegaké déning Raja Nebukadnésar. Daniel 3:1–7.

At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.

Ing “wektu” iku, utawa ing “jam” kang padha iku, yaiku angger-angger Minggu ing Amérika Sarékat, sapa waé kang nampik nyembah reca emas iku bakal “dicemplungaké ing tengah pawon geni kang murub banget.” Siji-sijiné kitab ing Prajanjian Lawas kang ngemot tembung kang dijarwakaké dadi “jam” yaiku kitab Daniel. Tembung “jam” ing pasal telu nggambaraké tekane tandha kéwan galak. Tembung “jam” uga nggambaraké pawarta malaékat kapisan ing pasal papat, amarga ana ing kono tembung iku nglambangaké pepéling marang Nebukadnésar bab “jam” pangadilané Allah kang bakal teka.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Nuli Dhaniel, kang jenenge Belteshazzar, kagèt banget salawasé sajam, lan pikirane gawe dheweke bingung. Sang Prabu ngandika lan ngendika, “Belteshazzar, aja nganti impen iku, utawa tegesé, gawé kowé susah.” Belteshazzar mangsuli lan ngandika, “Gustiku, muga-muga impen iku tumrap wong-wong kang sengit marang panjenengan, lan tegesé tumrap para satru panjenengan.” Daniel 4:19.

Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.

Dhanièl ngaturaké pepènget marang Nebukadnésar bab jam pengadilané Allah kang bakal tumiba, kang salajengipun ditampik déning Nebukadnésar. “Jam” ing pasal papat, nalika dipigunakaké manèh ing pasal punika, lajeng makili “jam” nalika pengadilan punika tekan. Ing sajarah Millerit, “jam” kapisan ing pasal papat punika makili rawuhipun malaékat kapisan ing taun 1798. Pesen punika kaleksanan nalika pengadilan panyelidikan wiwit ing tanggal 22 Oktober 1844. “Jam” ing pasal papat punika wiwitanipun dados pralambang pesen bab pengadilan kang badhé rawuh, lajeng dipigunakaké minangka pralambang yèn pengadilan punika sampun rawuh. Panganggon kapisan saking tembung “jam” makili taun 1798, lan rawuhipun malaékat kapisan, déné panganggon kaping kalih makili tanggal 22 Oktober 1844, lan rawuhipun malaékat kaping tiga.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> Ing wektu iku uga kaleksananlah prakara iku marang Nebukadnésar: lan dhèwèké diusir saka antarané manungsa, lan mangan suket kaya lembu, lan badané kabasan embun saka swarga, nganti rambuté tuwuh kaya wulu manuk garudha, lan kukuné kaya cakaré manuk. Daniel 4:33.

The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.

Mula, “jam” ing pasal kaping papat iku minangka pralambang tumrap 1798 lan 1844, yaiku titik pungkasaning loro paukuman “pitung kaping,” tumrap karajan Israèl sisih lor (wiwité ing 723 SM) lan karajan Israèl sisih kidul (wiwité ing 677 SM). Loro paukuman mau, sing nglambangaké rong èwu limang atus rong puluh taun panyebaran lan kawulan, nglambangaké kaleksananing bebenduné Allah sing kapisan lan sing pungkasan marang umat-Né sing murtad. Kalorone padha diwiwiti déning paukumaning Allah, lan pungkasané masing-masing nglambangaké piweling bab paukuman panlitèn Allah sing saya nyedhak, utawa tekane paukuman panlitèn iku. Kaloroning paukuman sing dilambangaké déning pungkasané loro paukuman “pitung kaping” iku dilambangaké déning tembung “jam,” ing Daniel pasal kaping papat.

In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.

Ing sajarah Millerite, “jam” nggambarake wiwitaning gerakan ing wektu wekasan ing taun 1798, nalika malaékat kang kapisan rawuh, lan “jam” kang kapindho ing pasal papat nggambarake pungkasaning gerakan, nalika malaékat kang katelu rawuh ing tanggal 22 Oktober 1844. Gerakan Millerite saka malaékat kapisan diulang manèh ing gerakané malaékat katelu, mula rong panganggoné tembung “jam” ing pasal papat uga nandhani wektu wekasan ing taun 1989, lan uga hukum Minggu kang bakal enggal dumadi. Gerakan Millerite saka malaékat kapisan ngumumaké pambukaning pangadilan penyelidikan, lan gerakané malaékat katelu ngumumaké pambukaning pangadilan eksekutifé Gusti Allah, kang lumaku kanthi progresif, diwiwiti saka hukum Minggu, lan terus lumaku sarta saya ngrembaka nganti tumeka ing Rawuhipun Kristus kang Kaping Kalih.

We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.

Kita badhé nerusaké pasinaon kita bab Daniel bab telu, lan ngrampungaké tetimbangan kita ngenani tembung “jam” ing artikel salajengipun.

> Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.

> Lah, Ingsun ngutus kowé kaya wedhus ana ing tengahing asu ajag; mulané padha wicaksanana kaya ula, lan tulus tanpa piala kaya manuk dara. Nanging padha waspadaa marang manungsa; awit wong-wong mau bakal nyerahaké kowé marang pasamuwan-pasamuwan pengadilan, lan bakal nyabeti kowé ana ing sinagoga-sinagogaé; lan kowé bakal digawa ana ing ngarsané para gubernur lan para ratu déning sabab jeneng-Ku, dadi paseksi tumrap wong-wong mau lan para bangsa liya. Nanging nalika kowé diserahaké, aja padha sumelang kepriyé utawa apa kang bakal kokucapaké; awit ing wektu iku uga bakal kaparingan marang kowé apa kang kudu kokucapaké. Awit dudu kowé kang ngandika, nanging Rohé Rama-kowé kang ngandika ana ing kowé. Lan sedulur bakal nyerahaké seduluré marang pati, lan bapa anaké; lan anak-anak bakal nglawan wong tuwané, sarta njalari wong-wong mau dipatèni. Lan kowé bakal disengiti déning kabèh wong marga saka jeneng-Ku; nanging sapa kang tahan nganti wekasan bakal kapitulungan rahayu. Nanging manawa wong-wong padha nganiaya kowé ana ing kutha iki, padha mlayua menyang kutha liyané; awit satemené Ingsun pitutur marang kowé, kowé durung bakal rampung ngliwati kutha-kutha ing Israèl sadurungé Putraning Manungsa rawuh. Murid iku ora ngungkuli guruné, lan abdi ora ngungkuli gustiné. Cukup tumrap murid manawa dhèwèké dadi kaya guruné, lan abdi kaya gustiné. Manawa sing duwe omah diarani Beèlzebul, luwih-luwih manèh wong-wong sapomahe! Mulané aja wedi marang wong-wong mau; awit ora ana barang kang katutupan kang ora bakal kawedhar, lan kang kasamun kang ora bakal kalumrahaké. Apa kang Ingsun kandhakaké marang kowé ana ing pepeteng, kuwi kandhakna ana ing pepadhang; lan apa kang kokrungu ana ing kuping, kuwi wartakna ana ing pucuking payon. Lan aja padha wedi marang wong-wong kang matèni badan, nanging ora kuwasa matèni nyawa; nanging luwih becik wedi marang Panjenengané kang kuwasa numpes nyawa lan badan ana ing neraka. Matius 10:16–28.

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