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# The Book of Daniel - Number Thirty-Four

Kitab Daniel - Nomer Telung Puluh Papat

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Panyingkapané Daniel: Lelakon Kenabian ngliwati Sajarahing Bumi lan Pangadilané Allah

Author

Jeff Pippenger

Published

December 29, 2023

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The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Nem bab kapisan saka kitab Daniel nggambarake sajarah kewan bumi ing Wahyu telulas. Amerika Serikat (kewan bumi) wiwit minangka karajan kaping nem ing ramalan Kitab Suci ing taun 1798, nalika kapausan (kewan segara ing Wahyu telulas) nampa tatu pati sing sipaté ramalan, lan mungkasi pamaréntahané minangka karajan kaping lima ing ramalan Kitab Suci.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Sajarah kéwan bumi iku sajatiné sajarahing bebaya ngenani cedhaké paukuman-paukumané Allah. Ing wiwitaning sajarah kéwan bumi, paukuman penyelidikané Allah wiwit kalaksanani, lan ing pungkasaning kéwan bumi paukuman eksekutifé Allah wiwit kalaksanani. Bebaya ngenani cedhaké paukuman penyelidikané Allah, ing wiwitan, dipratélakaké lumantar pasenaning malaékat kapisan ing Wahyu pasal patbelas, kang tekan ing “wektu pungkasan” taun 1798. Bebaya ngenani cedhaké paukuman eksekutifé Allah, ing pungkasan, dipratélakaké minangka pasenan telung malaékat ing Wahyu pasal patbelas, kang tekan ing “wektu pungkasan” taun 1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

Ing saben “wektu wekasan” ana sawijining bagéan saka kitab Daniel kang kabukak segelé. Ing wiwitan sajarah kéwan bumi, ing taun 1798, pasal pitu, wolu, lan sanga saka kitab Daniel kabukak segelé. Pasal-pasal mau dipratélakaké minangka wahyu Kali Ulai. Ing pungkasan sajarah kéwan bumi, ing taun 1989, pasal sepuluh, sewelas, lan rolas saka kitab Daniel kabukak segelé. Pasal-pasal mau dipratélakaké minangka wahyu Kali Hiddekel. Saben kitab Daniel kabukak segelé, ana sawijining prosès panggawé-bukti telung tataran kang ditibakaké marang generasi kang nalika iku lagi urip.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Panjenengané banjur ngandika, “Lungaa, Dhanièl; amarga tembung-tembung iku katutup lan kasegel nganti tekan wekasaning jaman. Akeh wong bakal kasucekaké, diresiki, lan diuji; nanging wong duraka bakal tumindak kanthi kadurakan; lan ora ana siji waé saka wong duraka kang bakal mangerti; nanging wong wicaksana bakal mangerti.” Daniel 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Proses pangujian telung-langkah iku dhedhasar marang strukturing tembung Ibrani sing diterjemahaké dadi “kayekten,” kang kawangun lumantar gabunganing aksara kapisan, kaping telulas, lan pungkasan saka abjad Ibrani. Tembung Ibrani iku makili lan ngasta daya nitahaké Allah. Kabèh kayekten panguwatan kabangun ing sandhuwuré tembung iku, mangkono uga proses pangujian telung-langkah ing Daniel pasal rolas. Tembung iku ora mung makili daya nitahaké Allah, nanging uga Yesus Kristus, kang iku Kayekten, lan kang uga Sang Kawitan lan Sang Pungkasan, kaya dene kapacak déning aksara kapisan lan aksara pungkasan saka abjad Ibrani.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

Sajarah wiwitaning kéwan bumi, nalika pepéling bab cedhaké pengadilan panyelidikan teka ing wektu wekasan ing taun 1798, dipratandhakaké déning malaékat kapisan ing Wahyu patbelas. Pesen malaékat kapisan ing Wahyu bab patbelas ngemot saben siji saka telung langkah, yaiku kayektèn, lan kang makili prosès panggodhèkan telung-langkah sing ngadhepi generasi nalika malaékat kapisan rawuh ing taun 1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Lan aku weruh malaékat liyané mabur ana ing satengahing langit, nggawa Injil langgeng kanggo diwartakaké marang wong-wong kang manggon ana ing bumi, lan marang saben bangsa, lan para kaum, lan basa, lan umat, Pangucapé kanthi swara sora: Wedia marang Allah, lan mènèhana kamulyan marang Panjenengané; amarga wis tekan wektuné pangadilané: lan sembaha marang Panjenengané kang nitahaké langit, lan bumi, lan segara, lan sumbering banyu. Wahyu 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Pungkasaning sajarah kéwan bumi, nalika pepéling bab cedhaké pangadilan eksekutif tumeka ing wekasaning jaman ing taun 1989, dipralambangaké déning telung malaékat ing Wahyu pasal patbelas. Telung malaékat ing Wahyu patbelas makili telung langkah, yaiku kayektèn, lan telung malaékat iku makili proses ujian telung-langkah kang ngadhepi generasi sing urip nalika malaékat katelu rawuh ing taun 1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Lan aku weruh malaékat liyané mabur ana ing tengahing langit, nggawa Injil langgeng kanggo diwartakaké marang wong-wong kang manggon ana ing bumi, lan marang saben bangsa, taler, basa, lan umat, kanthi ngandika nganggo swara sora, Wediya marang Allah, lan mulyakna Panjenengané; awit wus tekan jam pangadilané: lan sembaha Panjenengané kang nitahaké langit, bumi, segara, lan sumber-sumber banyu. Banjur ana malaékat liyané kang ndherek, kanthi ngandika, Babil wis rubuh, wis rubuh, kutha gedhé iku, awit dhèwèké wus marakaké sakehing bangsa ngombé anggur bebenduning laku jinaé. Lan malaékat katelu ndherek wong loro mau, kanthi ngandika nganggo swara sora, Manawa ana wong nyembah kéwan iku lan recaé, sarta nampa tandhané ana ing bathuké, utawa ana ing tangané, wong iku dhéwé bakal ngombé anggur bebenduning Allah, kang kawutahaké tanpa campuran menyang ing tuwung paukumané; lan dhèwèké bakal disiksa nganggo geni lan belerang ana ing ngarsané para malaékat suci, lan ana ing ngarsané Sang Cempené: lan kumelun saka panyiksaé munggah ing salawas-lawasé; lan wong-wong kang nyembah kéwan iku lan recaé, sarta sapa waé kang nampa tandha jenengé, ora duwé katentreman awan utawa bengi. Ing kéné ana kasabarané para suci: ing kéné ana wong-wong kang netepi pepakoné Allah, lan pracayané Gusti Yésus. Wahyu 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Kitab Daniel kabangun ing ndhuwur telung pekabaraning malaékat. Struktur iku yaiku telung langkah saka tembung Ibrani kang tegesé “kayektèn”, lan uga proses pangujian telung langkah kang cocog karo iku; nanging proses pangujian mau kababar ing garis sajarahing kéwan bumi saka Wahyu pasal telulas (Amerika Sarékat), lan uga garis sajarah saka loro sunguning kéwan bumi mau (Republikanisme lan Protestanisme). Sajarah Amerika Sarékat, wiwit taun 1798 lan lumampah terus nganti hukum Minggu kang bakal enggal dumadi, iku padha karo wektu sajarah kang ing njero iku gréja Advent Dina Kaping Pitu ana. Mulané kitab Daniel uga ngemot struktur kang nggambarake sajarah Adventisme, diwiwiti ing taun 1798 lan lumampah terus nganti hukum Minggu kang bakal enggal dumadi. Kanthi mangkono, kitab Daniel nandhesake sajarah-sajarah kenabian kang padha kaya kang diwakili ing kitab Wahyu, lan kanthi mangkono uga maringi paseksi kapisan kang nggawa marang kasampurnaning pekabaran saka paseksi kang kapindho. Kasampurnaning loro kitab mau kaleksanan lumantar fénoména kenabian kang padha kaya kang wis ana ing sesambungan antarane Prajanjian Lawas lan Prajanjian Anyar.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Sajarah urip, pati, lan wungunipun Gusti Yesus, minangka Putraning Allah, boten saged kabuktekaken kanthi sampurna tanpa bukti ingkang katangkep wonten ing Prajanjian Lawas. Kristus kaandharaken wonten ing Prajanjian Lawas kanthi cetha kados dene wonten ing Prajanjian Anyar. Ingkang satunggal maringi paseksi bab Juru Slamet ingkang badhé rawuh, déné ingkang satunggal malih maringi paseksi bab Juru Slamet ingkang sampun rawuh miturut cara ingkang sampun kapratelakaken déning para nabi. Supados saged ngregani rancangan panebusan, Kitab Suci Prajanjian Lawas kedah dipunmangertosi kanthi temenan. Punika pepadhang kamulyan saking jaman kapengker ingkang kebak pamedhar wangsit ingkang ngetingalaken gesangipun Kristus lan piwulang-piwulang ing Prajanjian Anyar kanthi kajelasan lan kaendahan. Kaelokan-kaelokanipun Gusti Yesus punika dados bukti kaallahanipun; nanging bukti ingkang paling kiyat bilih Panjenenganipun punika Penebus donya kapanggih wonten ing pamedhar wangsit Prajanjian Lawas menawi dipuntandhingaken kaliyan sajarah Prajanjian Anyar. Gusti Yesus ngandika dhateng tiyang-tiyang Yahudi, ‘Padha selidikna Kitab-Kitab Suci; awit ana ing kono sira padha nyana yèn sira nduwèni urip langgeng, lan kitab-kitab iku padha neksèni bab Aku.’ Ing wekdal punika boten wonten Kitab Suci sanès ingkang wonten kajawi Prajanjian Lawas; mila dhawuh saking Sang Juru Slamet punika cetha.” Spirit of Prophecy, volume 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

“Riwayat gesangé, pati, lan wunguné manèh Gusti Yésus,” ngringkes pakaryané Kristus tumrap umat manungsa, lan dadi paseksi tumrap telung undhak-undhakan iku, lan telung undhak-undhakan iku yaiku “bebener.” Tembung Ibrani kanggo “bebener” makili Gusti Yésus, kang iku kang wiwitan lan kang wekasan, kang mula lan kang pungkasan, lan Alfa lan Omega, lan tembung iku dhéwé dumadi saka aksara kang kapisan lan kang pungkasan kang makili prakara kang padha; amarga minangka Alfa lan Omega, Gusti Yésus nggambarake pungkasaning sawijining prakara bebarengan karo wiwitaning sawijining prakara. Gesang, pati, lan wunguné manèh Kristus iku bebener, awit, saliyané prakara-prakara liyane, iku dilambangaké déning telung undhak-undhakan, lan undhak-undhakan kang kapisan lan kang pungkasan padha-padha “gesang,” amarga “gesang” lan “wunguné manèh” loro-loroné padha “gesang.” Aksara ing tengah ana ing tembung Ibrani iku aksara angka telulas ing abjad, lan telulas iku pralambang pambrontakan, lan patiné Kristus katimbulake déning pambrontakané Iblis lan para putrané Adam, kang mèlu gumabung ing pambrontakané.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Pangertosan bab Wahyué Gusti Yésus Kristus ing kitab Wahyu kabukak segelé sakdurungé wekasane mangsa pitobat umat manungsa, lan salah siji unsur utami saka kayektèn sing kabukak segelé ing wektu iku yaiku yèn Kristus iku “kayektèn,” yaiku Alfa lan Omega, kang maringi tandha astané minangka Alfa lan Omega ing dhuwur kayektèn-kayektèn sing wis Panjenengané netepaké supaya ana ing Sabdané. Nalika Sadulur White nyerat, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” piyambakipun lagi negesaké, tumrap wong-wong sing gelem mirsa, yèn pesen telung malaékat ing Wahyu pasal patbelas (sing uga katata miturut telung langkah sing padha, yaiku “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” ing kitab Daniel.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Panjenenganipun ugi nedahaken bilih kitab Daniel maringi paseksi ngenani sawijining Babil “ingkang badhé rawuh”, déné kitab Wahyu maringi paseksi ngenani sawijining Babil ingkang “sampun rawuh” miturut cara ingkang sampun dipunpratelakaken déning kitab Daniel. Salajengipun, penerapan punika nedahaken bilih “supados saged ngraosaken” kitab Wahyu, kitab Daniel “kudu dipunmangertosi kanthi tuntas”, amargi “cahya ingkang sampun kaluhuraken” saking kitab Daniel punika “ingkang ndadosaken gesangipun Kristus lan piwulang-piwulang” ing kitab Wahyu “katampil kanthi cetha lan endah.”

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

Tembung-tembunge dheweke uga bisa dimangertèni minangka pratandha yèn “mukjijat-mukjijatipun Gusti Yesus” kang diprayogakaké ing kitab Wahyu iku “dados bukti kaallahanipun; nanging bukti-bukti ingkang paling kiyat bilih Panjenenganipun punika Juru Wilujenging jagad kapanggih” nalika wangsit-wangsit ing kitab Daniel “dipadakaké kaliyan sajarah” ing kitab Wahyu. Salajengipun, bisa kapirsanan bilih nalika “Gusti Yesus ngandika dhateng tiyang-tiyang Yahudi, ‘Telitinen Kitab Suci; awit ana ing kono kowé padha ngira yèn kowé nduwèni urip langgeng, lan Kitab Suci iku kang neksèni bab Aku,’” tumrap tiyang-tiyang Yahudi rohani ing jaman samenika, kitab Daniel punika ingkang neksèni bab Wahyuning Gusti Yesus Kristus, lan wahyu punika, kang kabikak sakedhik sadèrèngipun tutuping mangsa kasempatan, punika papan ing pundi urip langgeng kapanggih.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Kitab Daniel ngandharaké kayektèn-kayektèn nubuat kang digawa marang kasampurnan ana ing Kitab Wahyu. Kitab iku kabangun ing dhasar telung langkah kang diwakili déning tembung Ibrani tumrap “kayektèn”, lan mulané kitab iku dhéwé nggambarake sawijining ujian tumrap generasi nalika prakara-prakara iki dibukak segelé lan dicethakaké. Gusti Yésus piyambak, minangka Alfa lan Omega, ditekanaké kanthi langsung ana ing tembung-tembung pisanan lan pasal kapisan saka Kitab Wahyu. Artikel-artikel iki uga wis nedahaké yèn Daniel pasal siji nduwèni struktur lan ciri-ciri nubuat kang padha karo pekabaran malaékat kang kapisan saka Wahyu pasal patbelas.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Pekabaran malaékat kapisan lan Daniel pasal siji, loro-loroné padha ngenali prosès panggodhèn telung tataran sing dadi pratandha khasé Alfa lan Omega. Pasal iku diwiwiti kanthi Babil harfiah ngalahaké Yéhuda harfiah, lan kitab iku nuntun marang paprangan pungkasan antarané Babil lan Yéhuda sing katuduhaké ing enem ayat pungkasan saka Daniel pasal sewelas. Ing ayat-ayat mau Babil rohani dikalahaké déning Yéhuda rohani, kaya déné Mikhaèl jumeneng lan mangsa cobaning manungsa ditutup. Ayat-ayat mau nglambangaké pungkasaning sajarah kenabian ngenani perang antarané Babil lan Yéhuda. Ing ayat-ayat mau, warasaning tatu pati iku digambaraké.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Ayat-ayat sing njlentrehake warase tatu pati iku diwiwiti saka Daniel sewelas ayat patang puluh, kang diwiwiti kanthi tembung, “Lan ing mangsa wekasan.” “Mangsa wekasan” ing ayat iku nggambarake taun 1798, nalika kapausan nampa tatu patine. Banjur ayat-ayat kasebut nyaritakake carane tatu pati iku diwarasake, nalika kapausan nelukake, kapisan mungsuhe, ratu ing sisih kidul (Uni Soviet), kapindho sekutune, tanah kamulyan (Amerika Serikat), lan katelu korbane, Mesir (Perserikatan Bangsa-Bangsa). Ing ayat patang puluh lima kapausan (ratu ing sisih lor) tekan ing pungkasané, tanpa ana sing nulungi. Crita bab warase tatu pati kapausan ing ayat-ayat kasebut diwiwiti kanthi rubuhe kapausan ing taun 1798, lan dipungkasi kanthi munggah lan rubuhe kapausan ing wekasan. Ayat-ayat ing antarane pambukaning pérangan kasebut lan panutupaning pérangan kasebut ngenali pambrontakan ing tengahé.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

Tembung Ibrani tumrap “bebener” kawangun saka gabunganing aksara kapisan, aksara kaping telulas, lan aksara pungkasan ing alfabèt Ibrani. Telulas iku angka kang nglambangaké pambrontakan, lan sajarah ing antarané kang kapisan lan kang pungkasan. Ing pérangan pungkasaning ramalan ing kitab Daniel, peperangan kang padha, kang digambarake ana ing ayat-ayat wiwitaning kitab iku, uga digambarake. Ayat-ayat mau ngenalaké pasal kapisan, ing ngendi kita nemokaké prosès panggodhèn telung-langkah kang dadi bebener. Banjur ing pérangan pungkasan iku kita nemokaké telung langkah kang padha, awit pérangan mau diwiwiti kanthi ambruking kapisaning kapapaan lan dipungkasi kanthi ambruking pungkasaning kapapaan, lan ing tengahé kaapit pambrontakan ing dina-dina pungkasan.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

Ing sajroning enem ayat pungkasan saka Daniel pasal sewelas kuwi, ana paseksi kapindho tumrap kayektèn, amarga kakuwatan géografis kapisan sing kudu ditelukaké déning kapausan (raja ing sisih kidul) iku minangka pralambang kakuwatan naga, kaya déné kakuwatan géografis sing pungkasan saka telu kakuwatan iku (Mesir). Panaklukan telung tataran sing perlu supaya tatu pati mau bisa waras, diwiwiti saka raja ing sisih kidul sing minangka pralambang kakuwatan naga saka atheisme, lan kakuwatan pungkasan saka telu kakuwatan mau, sing diwakili déning Mesir, iku minangka pralambang Alkitabiah utama tumrap atheisme sing kagandhèngaké karo naga. Satemené, tembung sing diterjemahaké dadi “kidul” ing ayat kaping patang puluh saka pérangan iki yaiku “negeb,” sing kadhangkala diterjemahaké dadi Mesir. Telu alangan mau ngemu pratandha kayektèn, amarga alangan kapisan iku alangan pungkasan. Kakuwatan sing ana ing tengah yaiku tanah kamulyan (Amérika Sarékat). Amérika Sarékat iku panggonan ing ngendi pambrontakan hukum Minggu dilairaké, lan pralambang Amérika Sarékat nalika wiwitané yaiku telulas koloni.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

Pratandha Alpha lan Omega nembus saindhenging kitab Daniel, lan marakaké paseksi manawa, nalika digandhengaké karo kitab Wahyu, iku netepaké kaallahaning Yesus Kristus. Miturut Daniel pasal rolas, lan proses panggawéan pambuktèn telung tataran kang dumadi ing angkatan nalika kitab iku dibukak segelé; nampik wahyu bab struktur kitab Daniel, iku ateges kalebu ing antarané wong-wong kang diidentifikasi minangka wong duraka. Miturut Wahyu pasal patbelas, nampik wahyu bab struktur kitab Daniel, iku ateges kalebu ing antarané wong-wong kang diidentifikasi minangka para panyembah kéwan mau lan reca-gambarané.

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Kitab Wahyu nedahaké yèn sakdurungé mangsa kasempatan sih-rahmat katutup, Wahyu bab Gusti Yesus Kristus kabikak, lan Wahyu bab Gusti Yesus Kristus iku kalebu pambikaking struktur Kitab Daniel.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “Kinurmatan déning manungsa kanthi tanggung jawab nagara lan kanthi rahasia karajan-karajan sing nguwasani jagad kabèh, Daniel uga kinurmatan déning Allah minangka duta-Nya, lan kaparingan akèh wahyu bab wewadi jaman-jaman sing bakal teka. Ramalan-ramalané kang endah, kaya kang dicathet déning dhèwèké ana ing bab 7 nganti 12 saka kitab kang mawa asmané, ora dimangertèni kanthi tuntas malah déning nabi iku dhéwé; nanging sadurungé pagawean uripé rampung, dhèwèké kaparingan katentreman kang mberkahi yèn ‘ing pungkasaning dina-dina’—ing mangsa panutuping sajarahing jagad iki—dhèwèké bakal diidinaké manèh kanggo ngadeg ana ing panduman lan papané. Ora kaparingan marang dhèwèké pangerten tumrap samubarang kabèh sing wis kawedharaké Allah ngenani ancasing karsané ilahi. ‘Tutupa pangandika iku, lan segela kitab iku,’ mangkono dhawuh kang kaparingaké marang dhèwèké ngenani tulisan-tulisan ramalané; iku kudu disegel ‘nganti tekan mangsané wekasan.’ ‘Lungaa ing dalanmu, dhuh Daniel,’ malaékat mau sapisan manèh dhawuh marang utusan Yéhuwah sing setya iku; ‘awit pangandika iku wis katutup lan kasegel nganti tekan mangsané wekasan…. Nanging kowé, lungaa ing dalanmu nganti tekan wekasané: awit kowé bakal ngaso, lan ngadeg ana ing pandumanmu ing pungkasaning dina-dina.’ Daniel 12:4, 9, 13.”

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> “Nalika kita saya cedhak marang pungkasaning sajarahing donya iki, pamedharing pratélan-pratélan nabi kang kacathet déning Daniel nuntut kawigatosan kita kang mligi, amarga pratélan-pratélan mau magepokan karo wektu kang temenan kita uripi saiki. Karo pratélan-pratélan mau kudu digandhengaké piwulang-piwulang saka kitab pungkasan ing Kitab Suci Prajanjian Anyar. Sétan wis nuntun akèh wong supaya pracaya yèn pérangan-pérangan nabi saka tulisan-tulisané Daniel lan Yokanan sang panampèn wahyu ora bisa dimangertèni. Nanging prasetyané cetha yèn berkah kang mligi bakal ngancani panliten marang pratélan-pratélan nabi iki. ‘Wong wicaksana bakal mangertèni’ (ayat 10), iku kapangandikakaké bab sesawangan-sesawangané Daniel kang bakal kabukak ing dina-dina wekasan; lan tumrap wahyu kang diparingaké Kristus marang abdiné, Yokanan, kanggo pituduhing umaté Allah sajroning sadawaning abad-abad, prasetyané mangkéné, ‘Rahayu wong sing maca, lan wong-wong sing ngrungu tembung-tembunging pratélan iki, lan netepi samubarang kang katulis ana ing kono.’ Wahyu 1:3.” Prophets and Kings, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Nalika ngandika kanthi wangun wekdal tembe tumrap jaman lan mangsané dhéwèké, Sister White nyatakaké, “nalika kita saya nyedhaki pungkasaning sajarah donya iki”, “‘wong-wong wicaksana bakal mangerti,” yèn “ramalan-ramalan kang kacathet déning Daniel nuntut kawigatosan kita kanthi mirunggan, amarga iku gegayutan karo wektu kang sabenere lagi kita uripi.” “Akèh wahyu ngenani rahasiaing jaman-jaman kang bakal teka. Ramalan-ramalané kang nggumunaké, kaya kacathet déning dhèwèké ing bab pitu nganti rolas saka kitab kang ngemban asmane,” “bakal kabukak segelé ing dina-dina wekasan.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Nalika kitab Daniel kabukak segelé, kitab iku ngasilaké sawijining prosès panyucèn telung tataran, kang nyoba generasi sing urip nalika Sang Singa saka taler Yehuda maringaké kitab Daniel marang umaté. Ing Wahyu pasal sepuluh, Sister White mratelakaké marang kita yèn malaékat sing mudhun iku “ora liya pribadi saluhur Yesus Kristus.” Ing Wahyu pasal sepuluh, malaékat iku nyekel sawijining kitab cilik kang kabukak ana ing astané, kang dipréntahaké marang Yohanes supaya dijupuk lan dipangan. Kitab iku wis dibukak segelé déning Sang Singa saka taler Yehuda, kang ora liya pribadi saluhur Yesus Kristus, mula kitab kang dipréntahaké marang Yohanes supaya dipangan iku ya kitab ciliké Daniel.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Panjenengané iku Singa saka taler Yéhuda kang mbukak segelé kitab mau lan maringi marang Yohanes wahyu bab apa kang bakal kelakon ing dina-dina wekasan iki.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “Daniel jumeneng ing pérangané kanggo nyangga paseksèné kang kaséglèl nganti tekan mangsa wekasan, nalika pawartos malaékat kapisan kudu diproklamasèkaké marang donya kita. Perkara-perkara iki duwé wigati tanpa wates ing dina-dina pungkasan iki; nanging nalika ‘akéhé bakal disucèkaké, digawe putih, lan diuji,’ ‘wong duraka bakal tumindak duraka: lan ora ana siji waé saka wong duraka kang bakal mangerti.’ Satemené pancen mangkono! Dosa iku palanggaran marang angger-anggeré Allah; lan wong-wong kang ora gelem nampani pepadhang bab angger-anggeré Allah ora bakal mangerti proklamasi pawartos malaékat kapisan, kapindho, lan katelu. Kitab Daniel kabukak segelé ana ing wahyu marang Yokanan, lan nuntun kita maju menyang adegan-adegan pungkasan sajarah bumi iki.

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> “Punapa para sadulur kita badhé ngélingi bilih kita sami gesang ing satengahing bebaya-bebaya ing dinten-dinten pungkasan? Wacanen Kitab Wahyu gegayutan kaliyan Daniel. Ajarna prakara-prakara punika.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Nolak wahyu bab struktur kitab Daniel, sing saiki lagi kabukak segelé, iku ateges klebu ing antarane wong-wong sing katandhai minangka wong duraka. Nem pasal kapisan ing Daniel netepake struktur kenabian sing nggambarake sajarah kenabian Adventisme, kéwan bumi, pitung puluh taun simbolis saka Yesaya pasal rong puluh telu, loro sungu Protestanisme lan Republikanisme, sajarah kenabian saka piweling malaékat kapisan lan kapindho, lan sajarah piweling telung malaékat. Nem pasal pungkasan ing Daniel nandhai piweling-piweling kenabian sing dibukak segelé ing wiwitan lan pungkasané kabèh sajarah sing wis kasebut mau.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Bab kapisan ing Daniel iku sajarahing obahe malaekat kang kapisan, ing wiwitan sajarahing kewan bumi. Bab siji nganti telu iku sajarahing obahe malaekat kang katelu, ing pungkasan sajarahing kewan bumi. Bab papat kudu dilarasake karo bab siji, minangka wiwitan, lan bab lima lan enem kudu dilarasake karo bab siji nganti telu, minangka pungkasan. Tambahing kawruh kang diwakili ing bab pitu, wolu, lan sanga kudu dilarasake karo bab siji minangka sajarah wiwitan. Tambahing kawruh kang diwakili ing bab sepuluh, sewelas, lan rolas kudu dilarasake karo bab siji nganti telu minangka sajarah pungkasan.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Baris demi baris, aplikasi iki ngenali sajarah wiwitané kéwan bumi minangka bab siji, papat, pitu, wolu, lan sanga. Aplikasi iki uga ngenali sajarah pungkasané kéwan bumi minangka bab siji nganti telu, bab lima, enem, lan sepuluh nganti rolas. Mangkono, kitab Daniel diaturake minangka wiwitan lan uga pungkasané kéwan bumi.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Wiwitané kéwan bumi banjur bisa diidhèntifikasi minangka Daniel pasal siji, awit pasal papat kudu lumaku nutupi pasal siji (baris ing dhuwuré baris). Pasal pitu, wolu, lan sanga uga kudu lumaku nutupi pasal siji. Mulané, wiwitan sajarahé kéwan bumi diwakili déning Daniel pasal siji.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

Mangkono uga tumrap pungkasaning kéwan bumi. Pungkasaning sajarah kéwan bumi kawejangake déning pasal siji nganti telu, lan pasal lima, enem, sepuluh, sewelas, lan rolas iku kanggo nutupi ing ndhuwuré telung pasal kang kapisan (baris demi baris); mila pungkasaning sajarah kéwan bumi kawejangake déning telung pasal kang kapisan ing kitab Daniel.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Bab siji nggambarake wiwitan, banjur bab siji nganti telu nggambarake pungkasan, lan struktur siji banjur telu iki nandhesake manawa struktur kenabian kitab Daniel iku padha karo struktur kenabian telung malaekat ing Wahyu patbelas. Ing kana, kaya ing Daniel, malaekat kapisan nggambarake sawijining sajarah kang kapisah, nanging uga dadi saprateloning sajarah telung malaekat kasebut. Ing wektu kang padha, amarga pangerten iki ngenali lan nandhesake gabungan telu lan siji, iku uga dadi struktur tembung Ibrani “bebener,” kang ora mung nggambarake Kristus lan daya nitahake Allah, nanging uga sawijining proses panggudangan lan panyucèkaké telung undhak-undhakan, kang digambarake loro-loroné ing Daniel bab siji, banjur maneh ing Daniel bab siji nganti telu.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

Yesus, kang dadi kayekten, uga iku Sing Kawitan lan Sing Pungkasan, lan ing prakara iku sajarahing gerakan malaékat kapisan kaulang maneh kanthi trep satembung ing sajarahing telung malaékat, mula kanthi profètis bisa ditampa manawa telung bab kapisan saka kitab Daniel ditumpangaké ing dhuwuré Daniel bab siji, awit wiwitan tansah nglambangaké pungkasan. Mulané kitab Daniel dadi “kitab cilik” kang ana ing tangané malaékat, awit “kitab cilik” yaiku Daniel bisa kaawakaké kanthi sampurna ana ing Daniel bab siji.

We will continue our study of the book of Daniel in the next article.

Kita badhé nerusaké pasinaon kita bab kitab Daniel ing artikel salajengipun.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> “Ing antarané wong-wong kang digolèki déning para perwira sing lagi nyawisaké kanggo netepi katetepan saka dhawuh kraton, ana Daniel lan para mitrané. Bareng dipratelakaké manawa miturut dhawuh iku wong-wong mau uga kudu dipatèni, Daniel, ‘kanthi rembug lan kawicaksanan,’ banjur nyuwun katrangan marang Arioch, panggedhéné para pengawal ratu, ‘Yagéné dhawuh saka ratu iku kok kesusu banget?’ Arioch banjur nyritakaké marang dhèwèké bab bingungé ratu marga saka impèné kang nggumunaké, lan bab kasatané yèn ratu gagal olèh pitulungan saka wong-wong kang sadurungé iki dadi papan kapercayané kang paling gedhé. Sawisé krungu prakara iku, Daniel, kanthi nyangga uripé ana ing tanganné dhéwé, wani mlebu ing ngarsané ratu lan nyuwun supaya kaparingan wektu, supaya bisa nyuwun marang Gusti Allahé supaya kadhawuhan mbabar marang dhèwèké impèn iku lan tegesé.”

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> Sang ratu nampi panyuwunan mau. “Banjur Daniel lunga menyang omahé, lan ngandharaké prakara iku marang Hananiah, Misael, lan Azarya, para kancané.” Bebarengan padha ngupaya kawicaksanan saka Sang Sumber pepadhang lan kawruh. Imané padha kuwat awit saka kasadharan yèn Allah wus mapanaké wong-wong mau ing papané, yèn padha nindakaké pakaryané Panjenengané lan nyukupi tuntutaning kawajiban. Ing mangsa kabingungan lan bebaya padha tansah mratobat marang Panjenengané nyuwun pituduh lan pangayoman, lan Panjenengané wus kabuktèn dados pitulungan kang tansah caket. Saiki, kanthi remuking manah, padha masrahaké awaké manèh marang Hakim bumi, nyuwun kanthi temen yèn Panjenengané kersa paring kaluwaran marang wong-wong mau ing wektu kabutuhan kang mirunggan iki. Lan panyuwuné padha ora muspra. Allah kang wus padha aji-ajèni, saiki ngurmati wong-wong mau. Rohing Pangéran tumedhak marang wong-wong mau, lan marang Daniel, “ing wahyu wengi,” kaandharaké impèné sang ratu lan tegesé.

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> “Tindakane Daniel kang kapisan yaiku ngaturake panuwun marang Allah awit saka wahyu kang wis kaparingake marang dheweke. ‘Pinujia asmaning Allah ing salawas-lawase lan ing sakalanggenganing kalanggengan,’ pangucape; ‘awit kawicaksanan lan kakuwatan iku kagungané Panjenengané: lan Panjenengané ngowahi jaman lan mangsa: Panjenengané nglungsuraké para ratu, lan ngangkat para ratu: Panjenengané maringi kawicaksanan marang wong wicaksana, lan kawruh marang wong kang duwe pangerten: Panjenengané mratelakaké prakara-prakara kang jero lan kang kasimpen: Panjenengané pirsa apa kang ana ing pepeteng, lan pepadhang dumunung ana ing Panjenengané. Kawula saos panuwun dhumateng Paduka, lan memuji Paduka, dhuh Allahipun para leluhur kawula, ingkang sampun maringi kawula kawicaksanan lan kakuwatan, lan sapunika sampun mratelakaken dhateng kawula punapa ingkang kawula suwun dhumateng Paduka: awit Paduka sampun mratelakaken dhateng kawula prakawisipun raja punika.’” Prophets and Kings, 493, 494.

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