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# The Book of Daniel - Number Thirty-One

Kitab Daniel - Nomer Telung Puluh Siji

America’s Warning: The Significance of Daniel’s Interpretation for Today

Piweling tumrap Amerika: Wigatinipun Tafsiranipun Daniel Kangge Jaman Saiki

Author

Jeff Pippenger

Published

December 26, 2023

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The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.

Tulisan ing témbok, lan tafsiré Daniel marang Belsyazar, nggambarake pangandika pungkasan marang sungu Republik murtad lan uga sungu Protestan murtad saka Amerika Sarékat. Sajarah wiwitan para bapa pangadeg Amerika Sarékat lan para perintis Adventisme kacathet kanthi cetha, nanging piwulang lan pepéling kang kinandhut ana ing jeroné wis disisihaké sajroning “patang turunan”. Belsyazar kanthi sampurna makili kayektèn iki.

It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.

Ora prelu nemtokake sawijining jangka wektu sing temtu kanggo netepake pira dawane sawijining turun-temurun, awit Sabdaning Allah ora tau kliru, lan Sabda iku ngandika kanthi cetha yèn ing turun-temurun kaping papat Gusti Allah nutup kitab-kitab paukuman tumrap bangsa-bangsa kang wis mbalela marang karsanipun kang wis kapacak.

> And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.

> Lan Gusti Allah ngandika sakehing pangandika iki, mangkéné, Ingsun iki Yehuwah, Allahmu, kang wus ngirid kowé metu saka tanah Mesir, saka omah pangawulan. Kowé aja nduwé allah liyan ana ing ngarsaningSun. Kowé aja gawé reca pepacakan kanggo awakmu dhéwé, utawa pepadhan apa waé kang ana ing swarga ing dhuwur, utawa kang ana ing bumi ing ngisor, utawa kang ana ing banyu ing sangisoring bumi; kowé aja sujud nyembah marang iku, utawa ngabekti marang iku; awit Ingsun iki Yehuwah, Allahmu, Allah kang cemburu, kang ngukum kaluputané para bapa marang anak-anaké nganti tumeka turun katelu lan kaping papat saka wong-wong kang sengit marang Ingsun; lan kang nduduhaké sih-kawelasan marang èwu-èwu wong, yaiku wong-wong kang tresna marang Ingsun lan netepi pepakoningsun. Pangentasan 20:1.

In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.

Ing generasi pungkasan, lan mulane generasi “kaping papat” miturut pralambang kenabian saka Israèl kuna, Yohanes Pembaptis lan Kristus loro-loroné nandhakake generasi iku minangka generasi ula beludhak.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.

> Heh turunane ula beludhak, kapriye kowe, kang ala, bisa ngucapaké prakara-prakara kang becik? awit saka lubèring ati iku cangkem ngucap. Wong becik saka bandha becik ing sajroning ati ngetokaké prakara-prakara kang becik; lan wong ala saka bandha ala ngetokaké prakara-prakara kang ala. Nanging Aku kandha marang kowe, yèn saben tembung tanpa guna kang diucapaké manungsa, iku bakal dipertanggungjawabaké ana ing dinaning pangadilan. Awit saka tembungmu kowe bakal kabeneraké, lan saka tembungmu kowe bakal kaukumi. Matius 12:34–37.

In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.

Ing generasi pungkasaning kéwan bumi, dhèwèké ngucap kaya naga (ula bedhudhak). Wiwit taun 1863 nganti tekan undhang-undhang Minggu, sungu Partai Republik wis nyimpang saka Konstitusi Amerika Sarékat. Berkah-berkah sing diparingaké Gusti Allah marang bangsa mau wis mbelokaké ati para warga lan para pamimpiné saka tanggung jawabé kanggo ngreksa prinsip-prinsip sing ngasilaké kasugihan lan kaluberan sing wis padha dirasakké, lan padha lali marang pamecut sing nuntun para bapa pangadeg nalika nyusun dokumèn suci sing ngasilaké kasugihan lan kaluberan kang sawisé kuwi padha diidini nggodha wong-wong mau. Wong-wong mau ora mung lali marang ancasing dokumèn suci mau, nanging uga lali marang tanggung jawabé kanggo ngreksa prinsip-prinsip sing kinandhut ana ing sajroning dokumèn mau.

From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.

Wiwit taun 1863 nganti tekan wektu angger-angger dina Minggu, sungu Protestan sing sejati (Adventisme) wus nyimpang saka kayektèn dhasaré kang ditetepaké déning Allah lumantar pelayanan William Miller. Berkah-berkah kang diparingaké Allah marang Adventisme ndadèkaké ati para warga lan para pamimpin mbelok saka tanggung jawabé kanggo njaga prinsip-prinsip kang ngasilaké kasugihan rohani kang wus padha dinikmati, lan padha lali marang ancas para pelopor nalika ngasilaké pekabaran kang digambaraké ana ing rong bagan suci, kang dirancang kanggo netepaké kasugihan profetik kang kuduné padha dijaga lan diproklamasèkaké.

When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.

Nalika Pangéran lumebet ing prajanjian karo Israèl kuna ing Gunung Sinai, Panjenengané maringaké rong papan suci kang ngemu sapuluh angger-anggeré, kang kudu dadi pralambang sesambetan prajanjiané karo umaté. Nalika Panjenengané netepaké riyaya taunan, Panjenengané dhawuh manawa ing Pentakosta kudu ana pisungsung awujud roti loro, kang kudu diunjukaké munggah. Pisungsung ayunan saka roti loro iku dadi siji-sijiné pisungsung ing paladosan papan suci kang ing tata nyawisaké kudu ngandhut ragi (pralambang dosa manungsa, piala, durjanan, lan lamis).

> Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.

> Pamujimu iku ora becik. Apa kowé padha ora sumurup, manawa ragi sathithik ngragèkaké gumpalan kabèh? Mulané, resikana ragi lawas iku, supaya kowé padha dadi gumpalan anyar, kaya déné kowé pancèn tanpa ragi. Awit Kristus, Paskah kita, wis kaurbanaké kanggo kita; mulané ayo padha ngriyayakaké riyaya iku, ora nganggo ragi lawas, lan uga ora nganggo raginé piala lan durjana; nanging nganggo roti tanpa ragi, yaiku katulusan lan kayektèn. 1 Korinta 5:6–8.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Nalika semono kuwi, nalika wong akèh tanpa wilangan padha nglumpuk, nganti padha sesurung-surungan lan ngidak siji lan sijiné, Panjenengané wiwit ngandika marang para muridé dhisik: Padha waspada marang raginé wong Farisi, yaiku lamis. Lukas 12:1.

The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.

Roti ombak loro kang kaangkat minangka pisungsung ombak, iku minangka pralambang panji-panji saka satus patang puluh papat ewu, kang sanadyan wong dosa, nanging lumantar pangwaosing Allah wis mbuwang raginé piala, durjana, lan lamis. Ragi kang ana ing roti-roti iku nglambangaké manungsa (wong dosa), kang wus ngalahaké dosa lumantar proses panyucèn kang digambaraké minangka “dipanggang” déning geni pawon saka utusan prejanjian ing Malakhi bab telu. Roti-roti iku uga nglambangaké “roti saka swarga”, awit nalika dipisungsungaké, roti-roti mau kudu kaangkat munggah menyang swarga minangka pisungsung ombak.

At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).

Nalika Pentakosta, nalika wus tekan kawujudan saka pralambang roti loro kang ing salawas-lawase wus kaunjukake ing riyaya Pentakosta, para muridé Kristus wiwit nglakoni pakaryan nimbali golongan liya maneh (roti kapindho) metu saka jagad para bangsa liya. Mula banjur ana roti loro kang kalorone wus kasucekake saka dosa (ragi).

The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.

Loro loh-lahaning Sepuluh Prentah dados pralambang sesambetan prajanjianipun Israel jaman kuna, lan loro roti unjal-unjalan punika nglambangaken sesambetan prajanjian kaliyan pasamuwan Kristen wiwitan. Ing wiwitaning sajarahing kewan bumi punika, loro loh suci kagunganipun Habakkuk kaparingaken dados pralambang sesambetan prajanjianipun Israel modern, sungu Protestan sejati, kadosdene Konstitusi suci kaparingaken dhateng sungu Republik. Gusti saiki nimbali satunggal atus patang dasa sekawan ewu supados jumeneng dados wadya ageng ingkang gagah prakosa, lan manawi sampun mekaten, piyambakipun badhe kaangkat dados pisungsung unjal-unjalan (panji) nalika piyambakipun kauncalaken dhateng pawon ingkang kaobong kaping pitu langkung panas.

That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.

Panji iku makili angger-anggering Sepuluh Préntah, uga makili wong-wong kang lumaku ana ing geni pawon karo Roti Urip saka Swarga ana ing sandhingé, lan uga wong-wong kang njunjung piwulang-piwulang dhasar kang dilambangaké ana ing loro papan suci duwèké Habakkuk. Kabeh pralambang iku kapacak ana ing loro seksi ing Wahyu bab sewelas.

Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.

Paukumané Bélsazar makili paseksèn marang loro sungu kéwan bumi iku. Ing wektu paukuman iku, ana sawijining wong wadon (gréja), sing mangertèni yèn siji-sijiné wong lanang ing karajan sing bisa ngenali lan nerangaké tulisan tangan iku yaiku Daniel.

> And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

> Lan aku wus krungu bab kowe, manawa kowe bisa maringi tegesing pratélan-pratélan, lan ngudhari sakehing keraguan; mulane saiki, manawa kowe bisa maca tulisan iku, lan martakake marang aku tegesé, kowe bakal disandhangi kain kirmizi, lan bakal diwènèhi kalung emas ing gulumu, sarta bakal dadi panguwasa katelu ing karajan iki. Banjur Dhanièl mangsuli lan matur ana ing ngarsané raja, “Muga peparingmu kanggo awakmu dhéwé, lan ganjaranmu wènèhna marang wong liya; nanging aku bakal maca tulisan iku marang sang nata, lan martakake tegesé marang panjenengané.”

> O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

> Dhuh ratu, Gusti Allah ingkang Mahaluhur maringaken dhateng Nebukadnezar, rama panjenengan, karajan, kaluhuran, kamulyan, lan pakurmatan. Lan amarga kaluhuran ingkang kaparingaken dhateng piyambakipun, sakathahing bangsa, para umat, lan warna-warna basa padha gumeter lan ajrih ana ing ngajengipun: sinten ingkang dipunkersakaken dipunpateni; lan sinten ingkang dipunkersakaken dipunuri-uri gesangipun; lan sinten ingkang dipunkersakaken dipununggahaken drajate; lan sinten ingkang dipunkersakaken dipunasoraken. Nanging nalika manahipun munggah ing kaluhuran, lan batosipun atos merga gumunggung, piyambakipun dipunlungsuraken saking dhampar karajanipun, lan kamulyanipun dipunpendhet saking piyambakipun. Lan piyambakipun dipunsingkiraken saking antaraning anak-anak manungsa; lan manahipun dados kados kewan galak, lan papan dedunungipun wonten ing satengahing kuldi alas; piyambakipun dipunparingi pakan suket kados lembu, lan badanipun kabedhes ing ebun saking langit; nganti piyambakipun mangertos bilih Gusti Allah ingkang Mahaluhur punika nguwasani karajaning manungsa, lan netepaken ing ngatasipun sinten kemawon ingkang dados kersanipun.

> And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.

> Lan sira, hé Belsyazar, putrané, durung ngrendhahaké atimu, sanadyan sira wis sumurup samubarang iku kabèh; malah sira wis ngluhuraké awakmu nglawan Gusti Allahé langit; sarta piranti-piranti saka padalemané wis digawa ana ing ngarsamu, lan sira, para pembesarmu, para garwamu, lan para selirmu, padha ngunjuk anggur nganggo piranti-piranti mau; lan sira wis ngluhuraké para allah saka slaka, lan emas, tembaga, wesi, kayu, lan watu, kang ora weruh, ora krungu, lan ora mangerti; nanging Allah kang nyekel ambeganmu ana ing astané, lan kang kagungan sakèhé lakumu, ora sira muliakaké. Mulané péranganing tangan iku dikirim saka Panjenengané, lan tulisan iki ditulis. Lan iki tulisan kang katulis iku: MENE, MENE, TEKEL, UPHARSIN. Mangkéné tegesing prekara iku: MENE; Allah wis ngetung kratonmu, lan wis mungkasi iku. TEKEL; sira wis ditimbang ana ing timbangan, lan ketemu kurang. PERES; kratonmu dipérang, lan dipasrahaké marang wong Media lan wong Persia.

> Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. 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 5:16–31.

> Sawisé kuwi Belsyazar banjur dhawuh, lan Daniel disandhangi kain kirmizi, sarta dipasangi ranté emas ana ing guluné, lan diumumaké bab panjenengané, yèn dhèwèké bakal dadi panguwasa katelu ing karajan. Ing wengi iku uga Belsyazar, rajané wong Kasdim, katumpes. Lan Darius, wong Média, nampani karajan iku nalika umuré watara sewidak loro taun. Daniel 5:16–31.

At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.

Nalika angger-angger dina Minggu ditetepaké ing Amérika Sarékat, tuwunging pialaning duraka lan tuwunging mangsa cobaan bakal wus kebak, tumrap bangsa iku lan tumrap sungu Républik sing murtad sarta sungu Protestan sing murtad, awit Gusti Allah bakal wis “ngétung” (karajan kaping nem) “lan ngrampungaké iku.” Kaloroné sungu mau, sarta bangsa iku, bakal wis “ditimbang ana ing timbangan” (pangadilan sing lumakon ana ing pasucèn) “lan katemu kurang”. Sawisé iku Amérika Sarékat bakal “dipérang,” déné perang sadulur lan despotisme bakal nuli dumadi, lan banjur bakal dipasrahaké marang karajan kaping pitu lan kaping wolu ing ramalan Kitab Suci.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Bab bangsa Amori, Pangéran ngandika: “Ing turun-temurun kang kaping pat, wong-wong mau bakal bali mrene maneh; awit pialaning bangsa Amori durung kebak.” Sanadyan bangsa iki katon cetha amarga panyembah brahalané lan karusakan moralé, bangsa iku durung ngisi tuwung pialané nganti kebak, lan Gusti Allah durung maringi dhawuh supaya bangsa iku ditumpes tuntas. Bangsa-bangsa iku kudu nyeksèni kakuwasan ilahi kang kauningakaké kanthi cara kang cetha banget, supaya padha ora bisa nduwèni alesan. Sang Juru Nitah kang kebak sih kadarman kersa sabar nahan pialané nganti turun-temurun kang kaping pat. Sawisé iku, manawa ora katon ana owah-owahan marang kang luwih becik, paukuman-paukumané bakal tumiba marang wong-wong mau.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> Kanthi katlitèn kang tanpa klèru, Sang Tanpa Wates isih nyathet itungan karo sakèhé bangsa. Nalika sih-rahmat Panjenengané isih kaaturaké kanthi panguwuh supaya padha mratobat, itungan iki bakal tetep kabukak; nanging nalika cacahé wis tekan ing jumlah tartamtu kang wis katetepaké déning Allah, wiwitaning paladosan bebenduné diwiwiti. Itungané katutup. Kasabaran ilahi entèk. Ora ana manèh panyuwunan sih-rahmat kanggo kabecikané wong-wong mau.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Nabi, nalika ndeleng nyabrang jaman-jaman, wus ndeleng wektu iki kababar ana ing ngarsaning sesantihe. Bangsa-bangsa ing jaman iki wus dadi panarima sih-rahmat kang durung ana tandhingane. Berkahan swarga kang pinilih lan kang paling utama wus diparingake marang wong-wong mau, nanging saya mundhake gumunggung, srakah, panyembahan brahala, ngremehake Allah, lan ora duwe panuwun kang asor, kabeh iku katulis minangka tudhuhan tumrap wong-wong mau. Wong-wong mau lagi enggal nutup petungané karo Allah.”

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Nanging kang ndadèkaké aku gumeter yaiku kasunyatan menawa wong-wong kang wis nampa pepadhang lan hak istimewa kang paling gedhé malah wis kacemaran déning piala kang lumrah ngrembaka. Amarga kena pengaruhé wong-wong duraka ing saubengé, akèh wong, malah saka antarané wong-wong kang ngakoni kayektèn, wis dadi adhem lan kasurung mudhun déning ilining piala kang kuwat. Panyepéléhan umum kang ditibakaké marang kasalehan lan kasucèn sejati ndadèkaké wong-wong kang ora tetep raket sesambungané karo Gusti Allah kelangan pakurmatané marang angger-anggeré. Saupama wong-wong iku ngetutaké pepadhang lan manut marang kayektèn saka ing ati, angger-angger suci iki mesthiné katon saya aji tumrap wong-wong mau nalika diina lan disingkiraké mangkono. Saya cetha pakurmatan marang angger-anggeré Gusti Allah saya sirna, saya cetha uga tapel wates pamisah antarané wong-wong kang netepi iku lan jagad. Katresnan marang pranatan-pranatan ilahi saya mundhak ana ing golongan siji, sapadané mundhaking rasa ngremehaké marang pranatan-pranatan iku ana ing golongan sijiné.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Krisis punika rikat nyedhak. Cacahing prakawis ingkang saya ngrembaka kanthi rikat nedahaken bilih wekdalipun panyrawunganipun Gusti Allah sampun meh dumugi. Sanadyan Panjenenganipun boten remen paring paukuman, nanging Panjenenganipun mesthi badhe ngukum, lan punika kanthi rikat. Tiyang-tiyang ingkang lumampah wonten ing pepadhang badhe ningali pratandha-pratandha bebaya ingkang nyedhak; nanging piyambakipun boten kenging lenggah kanthi meneng, tanpa prihatin, ngantos-ngantos karusakan punika dumados, nalika nglipur dhiri kanthi pracaya bilih Gusti Allah badhe ngreksa umat-Nipun ing dinten panyrawungan. Tebih saking mekaten. Piyambakipun kedah nyadhari bilih punika dados kuwajibanipun kangge nyambut damel kanthi temen-temen ngluwari tiyang sanes, kanthi nyawang dhateng Gusti Allah kanthi iman ingkang teguh nyuwun pitulungan. ‘Pandonganipun tiyang leres ingkang tumemen sanget kuwasa lan kathah faedahipun.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Ragi kasalehan durung sapenuhé kelangan dayané. Nalika bebaya lan kasuraman gréja paling gedhé, golongan cilik sing ngadeg ana ing pepadhang bakal sesambat lan nangis marga saka sakehing kanisthan sing ditindakaké ana ing nagara. Nanging luwih-luwih manèh pandongané bakal munggah kanggo gréja, amarga para anggotané tumindak manut cara donya.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> Pandonga kang temen-temen saka golongan setya kang sathithik iki ora bakal muspra. Nalika Gusti miyos minangka juru males, Panjenengane uga bakal rawuh minangka pangayom tumrap sakehing wong kang wis ngreksa iman ana ing kasucènipun sarta njaga awaké dhéwé supaya ora kecemar déning donya. Ing wektu iki Gusti Allah wis prasetya bakal mbélani umat pilihané piyambak, kang sesambat marang Panjenengane rina wengi, senadyan Panjenengane katingal suwe anggone sabar marang wong-wong mau.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> “Préntahé mangkéné: ‘Liwata ing tengahing kutha, ya iku ing tengahing Yerusalem, lan pasangen tandha ana ing bathuké wong-wong sing nggresah lan sesambat amarga sakehé pangawulan nistha kang katindakaké ana ing tengahé.’ Wong-wong sing nggresah lan sesambat iki wis mratélakaké tembung-tembunging urip; padha negesaké kaluputan, paring pitutur, lan nyuwun kanthi temen. Sawetara wong sing wis ngasoraké Gusti Allah banjur mratobat lan ngasoraké atiné ana ing ngarsané Panjenengané. Nanging kamulyaning Pangéran wus nilar Israèl; sanadyan akèh isih tetep nindakaké tata cara agama, pangwasané lan ngarsané wus ora ana.” Testimonies, jilid 5, 208–210.

Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.

Wong-wong kang dilambangaké déning Daniel nalika piyambakipun ngadeg ana ing ngarsané Belsyazar, kang padha mangertèni “Masa Depan tumrap Amerika”, ing wektu kuwi bakal nampi “jubah kirmizi”-né Daniel, “kalung emas”, lan bakal dipratélakaké dadi “panguwasa katelu ana ing karajan.” Kirmizi iku pratandha lan warna saka anak pambarep, kang nampi panduman kaping pindho saka warisaning Sang Rama, yaiku satus patang puluh papat ewu.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Iki wong-wong kang ora kacintrakan déning para wanita, awit padha prawan. Iki wong-wong kang ngetutaké Sang Cempen menyang ngendi waé Panjenengané tindak. Iki wong-wong kang wis kaébus saka ing antarané manungsa, dadi woh wiwitan kagem Gusti Allah lan kagem Sang Cempen. Wahyu 14:4.

Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.

Saka loro roti sing diangkat dadi panji, yaiku anak mbarep (woh-wohan pambarep), kang dipasang benang kirmizi ing tangane.

> And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.

> Lan nalika dheweke lagi nglairake, ana siji bocah ngulurake tangane; banjur bidhan iku njupuk benang abang lan ngiketake ing tangane, pangucapé, “Iki sing metu luwih dhisik.” Lan kelakon, nalika tangane ditarik bali, lah, saduluré malah metu; banjur dheweke kandha, “Kepriyé enggonmu njebol metu? Jebolan iki tumempuh marang kowé”; mulané jenengé dijenengi Pharez. Sawisé kuwi banjur metu saduluré, sing ing tangane ana benang abang mau; lan jenengé dijenengi Zarah. Purwaning Dumadi 38:28–30.

The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.

Sebutan kapisan bab “abang kirmizi” ing Kitab Suci iku nalika “Zarah,” kang lair dhisik lan asmane tegesé ‘pepadhang kang njedhul,’ metu luwih dhisik saka pasangan kembar kang diparingaké bapak déning Yehuda. Ibuné, Tamar (kang wus tumindak kaya sundel), iku garwané putrané Yehuda sing wis séda lan duraka. Zarah, ‘pepadhang kang njedhul,’ asalé saka taler Yehuda, lan ana benang abang kirmizi ing tangane. “Pharez” tegesé njebol metu, lan dhèwèké nglambangaké wong-wong kang misah saka kapausan, lan metu saka Babil sajroning krisis angger-angger dina Minggu.

The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.

“tali kirmizi” uga dadi pratandha kang nglindhungi sundelé Yerikho, nalika kutha Yerikho dirusak.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.

> Lah, samangsa aku padha mlebu ing nagara iku, kowe kudu ngiket tali benang abang iki ana ing jendhéla sing dadi dalanmu ngudhunaké aku padha; lan kowe kudu nglumpukaké bapakmu, ibumu, para sedulurmu lan sakèhé brayaté bapakmu, supaya padha ana ing omahmu. Lan bakal kelakon mangkéné: sapa waé sing metu saka lawangé omahmu menyang dalan, getihé bakal ana ing sirahe dhéwé, lan aku padha bakal tanpa kaluputan; nanging sapa waé sing ana bebarengan karo kowe ana ing njero omah, getihé bakal ana ing sirahku, manawa ana tangan kang ngapa-apakaké dhèwèké. Nanging manawa kowe mbabar prekara iki, aku padha bakal uwal saka sumpahmu kang wis kokjaluk supaya aku padha sumpah. Lan wong wadon iku matur, “Miturut tembungmu, mengkono waé.” Banjur wong wadon iku nglilani aku padha lunga, lan aku padha budhal; sarta dhèwèké ngiket tali abang mau ana ing jendhéla. Yosua 2:18–21.

Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.

Busana kirmizi Daniel mratélakaké yèn nalika kuwi dhèwèké makili wong satus patang puluh papat ewu, yaiku roti ombak kapisan saka loro roti ombak sing kaangkat. Minangka roti, padha makili Roti saka swarga, kang kaparingi jubah kirmizi ana ing balé umum nalika Panjenengané lumampah menyang panyaliban. Ing balé pésta Belsyazar, kang dadi pralambang balé umum panggonan Gusti Yésus kaparingan jubah kirmizi, iku kaparingaké marang wong-wong sing mangertèni krisis sing wis ana ing ngarepé ana ing “Future for America”.

> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.

> Banjur para prajurité gubernur nggawa Yésus menyang balairung umum, lan nglumpukaké marang Panjenengané sak kabèh pasukan prajurit. Lan Panjenengané banjur diudhari sandhangané, lan dipunagemi jubah abang murub. Matius 27:27, 28.

The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.

Jubah kang kaparingake marang wong-wong kang kaambarake déning Daniel iku yaiku jubah kabenerané Kristus, kang putih.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.

> Sumangga kita bungah lan suka-renaning ati, sarta ngaturaké pakurmatan marang Panjenengané; awit palakramané Sang Cempening Allah wis tekan, lan garwané wus nyawisaké awaké. Lan marang dhèwèké kaparingaké supaya ngagem léna alus, resik lan putih; awit léna alus iku kayektèné para suci. Wahyu 19:7, 8.

The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.

Jubah kang kaparingaké marang wong-wong sing dilambangaké déning Daniel iku abang tuwa lan putih, awit jubah-jubahé wis dikumbah nganggo sabuné tukang ngumbah, déning Sang Tukang Ngumbah ing Malakhi pasal telu, nalika Panjenengané nyucèkaké para putrané Lewi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.

> Nanging sapa kang bisa tahan ing dina rawuhipun? lan sapa kang bakal tetep jejeg nalika Panjenengané ngatingal? awit Panjenengané iku kados geni panyaring, lan kados sabuné tukang ngumbah: Lan Panjenengané bakal lenggah minangka panyaring lan panyuci salaka: lan Panjenengané bakal nyucèkaké para putrané Lèwi, lan ngresiki wong-wong mau kados mas lan salaka, supaya padha ngaturaké pisungsung marang Pangéran kanthi kabeneran. Malakhi 3:2, 3.

The robe is white, but only because it was washed in the scarlet blood of the lamb.

Jubah iku putih, nanging mung amarga wis dikumbah ana ing getih abang tuwa saka Sang Cempé.

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.

> Lan saka Gusti Yesus Kristus, kang dadi seksi kang setya, lan kang kapisan miyos saka ing antarane wong mati, lan pangeraning para ratu ing bumi. Kang marang Panjenengane sing wis nresnani kita, lan wis ngresiki kita saka dosa-dosa kita nganggo rahing piyambak, lan wis ndadèkaké kita para ratu lan para imam kagem Allah lan Rama-Né; kagungan Panjenengané kamulyan lan pangwasané langgeng ing salawas-lawasé. Amin. Wahyu 1:5, 6.

The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.

Panyebatan kapisan bab rentengan emas yaiku nalika Yusuf diangkat dadi panguwasa ing Mesir.

> And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.

> Firaun banjur ngandika marang Yusuf, “Lah, aku wis ngangkat kowé dadi panguwasa ing sakèhé tanah Mesir.” Banjur Firaun nguculi cinciné saka tangane, lan disèlèhake ing tangané Yusuf, sarta ngagemaké Yusuf sandhangan saka léna alus, lan masang kalung emas ing guluné; Lan Yusuf digawé nunggang ing kréta nomer loro kang diduwèni Firaun; lan wong-wong padha nguwuh ana ing ngarepé, “Sujudlah!” mangkono Yusuf diangkat dadi panguwasa ing sakèhé tanah Mesir. Lan Firaun nguculi cinciné saka tangane, lan disèlèhake ing tangané Yusuf, sarta ngagemaké Yusuf sandhangan saka léna alus, lan masang kalung emas ing guluné. Purwaning Dumadi 41:41–43.

The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”

Sababipun Yusuf dipunangkat déning Firaun dados panguwaos ing salumahing Mesir punika, awit Yusuf saged nafsiraken pangimpenipun Firaun bab “pitung mangsa,” gegayutan kaliyan pawartos karusakan saking “angin wetan” ingkang numpes.

> And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.

> Lan Firaun ngandika marang Yusuf, “Ing sajroning impènku, lah aku ngadeg ana ing pinggir bengawan; lan lah, metu saka bengawan iku pitung sapi, lemu dagingé lan éndah rupané; lan padha mangan ing pangonan suket. Lan lah, sawisé iku metu pitung sapi liyané, kuru lan ala banget rupané lan tipis dagingé, kang durung tau dakdeleng tandhingané ing sakèhé tanah Mesir marga saka alane: Lan sapi-sapi kang kuru lan ala rupané iku padha mangan pitung sapi kang kapisan, kang lemu mau: Lan nalika wus dipangan kabèh, ora katon manawa sapi-sapi iku wus mangan mau; nanging rupané isih tetep ala, kaya ing wiwitané. Mulané aku tangi. Lan aku weruh ing sajroning impènku, lan lah, ana pitung bulir metu ing siji gagang, kebak lan becik: Lan lah, pitung bulir, garing, lancip, lan katempuh angin wetan, thukul sawisé iku: Lan bulir-bulir kang lancip iku nguntal pitung bulir kang becik mau: banjur aku nyritakaké iki marang para juru tenung; nanging ora ana siji waé kang bisa nerangaké marang aku. Lan Yusuf ngandika marang Firaun, ‘Impèné Firaun iku siji: Allah sampun nedahaké marang Firaun apa kang badhé katindakaké.’ Purwaning Dumadi 41:17–25.

Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.

Yusuf nerangake impen Firaun kanthi paugeran “garis ing dhuwur garis”, awit dhèwèké dhisik ngandhani Firaun yèn loro impen iku satunggal. Banjur dhèwèké nerangake tembung “pitu,” kang digandhèngaké karo “sapi,” lan “wulir,” minangka pralambang. Tembung “pitu” ing pethikan iku padha karo tembung kang dijarwakaké “pitung kaping,” ing Imamat rong puluh enem. Yusuf nerangake “pitu” iku minangka pralambang pitung taun, utawa rong èwu limang atus rong puluh dina. Yusuf lan Daniel loro-loroné padha nerangake sawijining pralambang bab “pitung kaping” saka Imamat rong puluh enem.

In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.

Ing impené Firaun, paceklik iku kadadèkaké déning bulir-bulir gandum kang “katempuh déning angin wetan.” Baris demi baris, kaya déné Yusuf nggunakaké kanthi langsung, “angin wetan” iku nandhakaké yèn Islam-lah kang njalari mangsa paceklik lan ambruking ékonomi kang diwiwiti nalika Yusuf lan Dhanièl diparingi kalung emas, kang nggambaraké pangunggahing panji marang jagad (Mesiré Yusuf), lan kanggo nimbali pepanthané Allah kang liyané metu saka Babiloné (Dhanièl).

The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.

Loro sungu Amerika Serikat dipralambangaké déning kabèh kakuwasan ing ramalan Kitab Suci sing dipratélakaké minangka rong bangsa. Iki kalebu Prancis, sing sacara profetik kapérang saka Sodom lan Mesir, sarta Israel sing kapérang saka karajan lor lan karajan kidul, uga Kakaisaran Media-Persia. Loro sungu Media-Persia ing Daniel pasal wolu nandhakaké yèn salah siji sungu saka karajan iku munggah paling pungkasan.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Banjur aku ngangkat mripatku, lan weruh, lah, ana ing ngarepé kali ana wedhus lanang gèmbèl sing duwé sungu loro; lan sungu loro iku dhuwur; nanging siji luwih dhuwur tinimbang sijiné, lan sing luwih dhuwur iku metu pungkasan. Daniel 8:3.

The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.

Sungu loro saka Medo-Persia nggambarake sungu loro saka kéwan bumi, lan mulané salah siji saka sungu-sungu kéwan bumi iku kudu luwih dhuwur lan metu pungkasan. Ing wektu wekasan taun 1798, pamaréntahan kéwan bumi wiwit, lan sungu Protestanisme digawa menyang Gunung Karmel déning nabi Élia, kang diwakili déning William Miller. Bakal ana sawijining tetandhingan kang nduduhaké béda antarané nabi sejati lan nabi palsu, kang bakal kalakon ana ing ujian ing Gunung Karmel, kang dumadi wiwit 11 Agustus 1840 nganti tekan 22 Oktober 1844.

Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.

Adventisme Millerit kanthi pangayomaning pitedah ilahi dipatèni minangka nabi sejati, ing wektu sing padha nalika golongan-golongan Protestan ing Amérika Sarékat bali marang, lan dadi para putri Roma kepausan. Ing taun 1863, sungu Protestan sejati saka Adventisme Millerit bali menyang pasamuwan sing padha karo Protestanisme murtad kanthi bali marang cara sinau Kitab Suci sing rusak kaya Protestanisme murtad, nalika padha miwiti pakaryan progresif kanggo nampik piwulang Élia. Ing mangsa wektu sing padha, Perang Sipil Amérika Sarékat wiwit. (Élinga manawa nalika Roh Suci ditampik, mula roh liyané njupuk alih, lan perang tansah dadi asilé.) Bangsa iku banjur kabagi kanthi harfiah, sacara pulitik, lan sacara profétis. Sungu Republikanisme, wiwit saka titik iku, bakal ana ing perjuangan sing saya ngrembaka antarane rong parté pulitik utama.

From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.

Wiwit taun 1863, sawijining pralambang pamisahan, awit taun iku minangka titik tengah banget saka perang sipil antarane Lor lan Kidul, banjur kawujud loro golongan politik saka sungu Republik lan loro golongan saka sungu Protestan, yaiku parté Demokrat lan Republik, sarta Protestan murtad sing ngugemi Minggu lan sing ngugemi Sabat. Pamisahan kaping pindho saka saben sungu iku wis dipralambangake ing jaman Kristus lumantar wong Saduki lan wong Farisi. Satunggaling golongan kanthi terang-terangan nampik prinsip-prinsip dhasar, dene golongan sijiné ngakoni njunjung prinsip-prinsip dhasar mau, nanging ing pungkasané nggantos kanthi tradhisi lan adat istiadat manungsa.

On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.

Ing tanggal 11 September 2001, mangsa panyoba gambaring kéwan buas diwiwiti sacara profètis, lan iku nggayuh pucaké ing hukum Minggu, utawa ing péstané Belsyazar nalika mendem. Hukum Minggu iku tandha kang netepaké yèn gabungan gréja lan nagara wis kawangun kanthi sampurna. Ing titik iku, loro sungu republikanisme murtad lan protestantisme murtad dadi siji sungu murtad, lan nalika kuwi Daniel didadèkaké sungu katelu, utawa panguwasa katelu, utawa sungu Protestan sejati kang munggah pungkasan lan luwih dhuwur, awit nalika kuwi piyambakipun kaangkat dadi panji.

Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.

Yusuf lan Daniel iku garis ramalan kang padha, awit satumpuk demi satumpuk, sakehing para nabi lagi nandhesake dina-dina pungkasan. Wong loro iku padha ngenali “pitu wektu,” nalika padha mirsani iku. “Angin wetan” saka Islam lagi mlebu saka sangisoring témbok, nalika padha maringi panafsirane marang Belsyazar lan Firaun bab apa ta “Masa Depan kanggo Amerika” iku. Wong loro iku ngagem “jubah abang tuwa” kabenerané Kristus, yaiku “jubah putih” kang dadi mangkono, déning getihé Kristus. Wong loro iku kaangkat dadi sawijining panji lan digambarake minangka makutha, utawa rentengan emas, nalika padha dadi panguwasa katelu kang munggah luwih dhuwur lan munggah paling pungkasan.

We will continue with Daniel chapter six, in the next article.

Kita bakal nerusaké menyang Daniel pasal nem, ing artikel sabanjuré.

> “In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.

> “Ing wengi pungkasan kang kebak kabodhoan edan mau, Belsyazar lan para pembesaré wus nggenepi ukuran kaluputané lan kaluputaning karajan Kasdim. Tanganing pangendhalèning Allah wus ora maneh bisa nyegah piala kang wis ngancam. Lumantar warna-warna panyedhiyaaning pangwasa Ilahi, Allah wus ngupaya mulang wong-wong mau supaya ngajèni angger-anggeré. ‘Kita mesthiné wus marasaké Babil,’ pangandikané bab wong-wong kang paukumané saiki wus tekan ing langit, ‘nanging dhèwèké ora waras.’ Yeremia 51:9. Amarga saka panyimpangan kang aneh saka atining manungsa, pungkasane Allah nemu perlu kanggo netepaké ukara kang ora bisa dibatalaké. Belsyazar kudu tiba, lan karajané kudu pindhah menyang tangan liyané.” Prophets and Kings, 530.

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