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# The Book of Daniel - Number Twenty-Nine

Kitab Daniel - Nomer Selikur Sanga

Belshazzar’s Feast and the Prophetic Hour: Unveiling the Sunday Law, the Fall of Babylon, and the Final Crisis

Pesta Belsyazar lan Wektu Profetik: Nyingkap Hukum Minggu, Rubuhe Babilon, lan Krisis Pungkasan

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Jeff Pippenger

Published

December 24, 2023

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Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”

Pesta Belsyazar nandhani “jam”ing hukum Minggu, nanging nekanake paukuman marang sungu Republik. Recana emas Nebukadnésar ing Daniel pasal telu nempatake sajarah sing padha, ing konteks umat Allah kang setya, kang banjur diangkat dadi panji. Daniel pasal nem nyariosake garis sing padha, nanging ngrembug perananing sungu Protestan. Belsyazar makili “negara,” lan panjenengané nimbali sèwu “pangeran”-né.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.

> Prabu Belsyazar nganakaké pésta gedhé kanggo sèwu para panggedhéné, lan ngunjuk anggur ana ing ngarepé sèwu mau. Belsyazar, nalika ngrasakaké anggur, dhawuh supaya digawa prabot-prabot emas lan salaka sing wis dijupuk déning bapakné, Nebukadnésar, saka Pedalemané Allah sing ana ing Yérusalèm; supaya Sang Prabu, para pangérané, para garwané, lan para seliré bisa ngunjuk saka kono. Banjur digawaké prabot-prabot emas sing dijupuk saka Pedalemané omahé Allah sing ana ing Yérusalèm; lan Sang Prabu, para pangérané, para garwané, lan para seliré, padha ngunjuk ana ing kono. Padha ngunjuk anggur, lan padha memuji para déwa emas, salaka, tembaga, wesi, kayu, lan watu. Ing sajroning jam sing padha, metu driji-drijining tangan manungsa, lan nulis ing sangarepé kandhèlér ana ing plester témbok kraton Sang Prabu; lan Sang Prabu weruh pérangan tangan sing nulis mau. Daniel 5:1–5.

The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.

Angka “sepuluh” makili naga, lan satus, uga sewu, mung minangka pambesaran saka pralambang kang padha. Ing pasal enem, satus rong puluh nyurung angger-angger kang nistha, lan satus rong puluh iku minangka pralambang para imam. Miturut “line upon line,” pésta Belshazzar nggambarake paukuman tumrap tata nagara kang wis rusak, lan paukuman tumrap tata pasamuwan kang wis rusak. Belshazzar mendem marga saka anggur Babilon, banjur netepake kanggo najisake prau-prau suci saka Padalemané Allah ing Yerusalem.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.

> “Nabi ngandika, ‘Aku weruh malaékat liyané tumurun saka swarga, kagungan panguwasa gedhé; lan bumi dadi padhang marga saka kamulyané. Lan Panjenengané sesambat kanthi rosa nganggo swara kang banter, mangkéné pangandikané: Babilon gedhé wis rubuh, wis rubuh, lan wis dadi panggonané dhemit-dhemit’ (Wahyu 18:1, 2). Iki iku pesen kang padha karo sing kaparingaké déning malaékat sing kapindho. Babilon wis rubuh, ‘amarga panjenengané ndadèkaké sakehing bangsa ngombé anggur bebenduning jinahe’ (Wahyu 14:8). Anggur iku apa?—Piulang-piulangé kang palsu. Panjenengané wis maringi marang jagad iki sabat palsu minangka gantiné Sabat saka pepakon kaping papat, lan wis mbalèni goroh kang sepisanan diucapaké déning Iblis marang Hawa ing Eden—yaitu kalanggengan alamiing nyawa. Akeh kasalahan sanak-kadangé kang wis disebaraké kanthi amba lan adoh, ‘mulang pepakoné manungsa minangka piwulang’ (Matius 15:9).” Selected Messages, buku 2, 118.

The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.

Anggur sing diunjuk déning Belsyazar iku yaiku sabat brahala saka kapapaan, awit pésta iku nglambangaké “jam” profètis saka undhang-undhang Minggu. Piranti-piranti suci saka pasucèn sing digawa mlebu ing balé pésta iku nglambangaké ora mung pambrontakan marang Allah, nanging piranti-piranti suci uga nglambangaké umaté Allah, amarga kang harfiah iku nglambangaké kang rohani, lan manungsa iku piranti.

> Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.

> Nanging dhasaré Gusti Allah tetep jejeg lan mesthi, mawa meterai iki: Pangéran wanuh marang wong-wong kang dadi kagungané. Lan: Saben wong kang nyebut asmané Kristus, sumingkira saka piala. Nanging ana ing sawijining griya gedhé, ora mung ana piranti saka emas lan saka salaka, nanging uga saka kayu lan saka lemah; lan sawatara kanggo pakurmatan, lan sawatara kanggo kawirangan. Mulané, manawa ana wong ngresiki awaké dhéwé saka prekawis-prekawis iki, dhèwèké bakal dadi piranti kanggo pakurmatan, wus kasucèkaké, pantes kanggo kagunané Sang Juragan, lan kasiyapaké kanggo saben pakaryan becik. 2 Timotius 2:19–21.

In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.

Ing tengah-tengahe nyucekake umat Allah lumantar pangibadah dina Minggu kang dipaksakake, tulisan murub iku ngumandhangake paukuman tumrap Belshazzar.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.

> Ing nalika iku uga katon driji-driji tanganing manungsa, lan nulis ana ing ngarepé kaki dian, ing plester témboking kratoné ratu; lan sang ratu nyumurupi pérangan tangan kang nulis iku. Banjur owah pasuryané sang ratu, lan pikirane gawé bingung dhèwèké, nganti sandhanganing bangkèkané dadi kendho, lan dhengkulé padha tubrukan siji lan sijiné. Sang ratu banjur sesambat kanthi sora supaya dipanggilaké para ahli nujum, wong Kasdim, lan para juru tenung. Sang ratu banjur ngandika marang para wong wicaksana ing Babil: Sapa waé kang bisa maca tulisan iki lan nduduhaké tegesé marang aku, bakal dipanganggoni sandhangan wungu kirmizi, lan bakal dipasangaké kalung emas ana ing guluné, sarta bakal dadi panguwasa katelu ing karajan. Daniel 5:5–7.

Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.

Miturut pangerten sajarah, pérangan iki dipunmangertosi minangka pratandha bilih bapakipun Belsyazar sampun nyerahaken dhampar pulitik dhateng Belsyazar, lan awit saking punika ganjaran paling inggil ingkang saged dipunparingaken putranipun tumrap panafsiran bab tulisan tangan punika inggih namung kalungguhan dados panguwasa kaping tiga. Nalika tumuju dhateng paugeran Minggu ing Amérika Sarékat, kapemimpinan pulitik badhé mapan wonten ing kalungguhan ingkang manut dhateng kapemimpinan agami, ingkang badhé tumindak ngenalaken wujud pangibadah ingkang énggal. Gambar kéwan punika nggambaraken gabungan gréja lan nagari kanthi gréja nguwasani sesambetan punika, lan ing wektu paugeran Minggu Belsyazar punika ratu pulitik, mila nglambangaken nagari, nanging piyambakipun namung kalih ing prentah sawisé panguwaos agami bapakipun. Ganjaran paling inggil ingkang saged dipunparingaken dhateng Danièl inggih punika dados kaping tiga.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .

> “Nalika pasamuwan wiwitan dadi rusak amarga nyingkur saka kasaderhanaan Injil lan nampa upacara lan adat pakulinan kapir, pasamuwan iku kelangan Roh lan pangwaosing Allah; lan supaya bisa nguwasani ati nuranine wong akeh, pasamuwan iku ngupaya panyengkuyung saka kakuwasan sekuler. Asilé yaiku kapausan, sawijining pasamuwan sing ngendhalèkaké kakuwasan nagara lan nggunakaké kakuwasan iku kanggo nglajengaké tujuwané dhéwé, mligi kanggo ngukum ‘heresy.’ Supaya Amérika Sarékat bisa mbentuk gambaré kéwan iku, kakuwasan agama kudu nguwasani pamaréntahan sipil kanthi mangkono saéngga wewenangé nagara uga bakal digunakaké déning pasamuwan kanggo nggayuh tujuwané dhéwé....”

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.

> “Panegaking pangreksan dina Minggu déning gréja-gréja Protestan iku minangka panegaking pangibadah marang kapapanan—marang kéwan mau. Wong-wong kang, amarga mangertèni tuntutaning pepakon kaping papat, milih netepi Sabbat palsu tinimbang Sabbat kang sejati, kanthi mangkono padha ngaturaké pakurmatan marang kakuwasan kang mung déning kuwasané prekara iku dipréntahaké. Nanging ing tumindak banget nalika ngleksanakaké kuwajiban agami lumantar kakuwasan sekuler, gréja-gréja iku dhéwé bakal mbentuk gambar tumrap kéwan mau; mulané, panegaking pangreksan dina Minggu ing Amérika Sarékat bakal dadi panegaking pangibadah marang kéwan mau lan gambare.” The Great Controversy, 443, 448, 449.

It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.

Ing sajroning krisis, watak kawedhar, lan pesen kang rahasia ing tembok iku njalari sawijining krisis ing pengalamané Belsyazar lan nandhani pungkasaning karajané, saéngga dadi pralambang pungkasaning karajaning kéwan bumi. Belsyazar mati ing wengi iku uga, nggambaraké angger-angger Minggu, nalika Amérika Sarékat ditumbangaké minangka karajan kaping nem miturut ramalan Kitab Suci ing wektu angger-angger Minggu, nanging Amérika Sarékat sanalika ngalih dadi raja utama saka sepuluh raja. Sepuluh raja iku yaiku karajan kaping pitu miturut ramalan Kitab Suci, lan sanalika padha sarujuk masrahaké karajan kaping pitu mau marang kéwan iku.

> For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

> Amarga Gusti Allah wus nancepaké ing atiné wong-wong mau supaya netepi karsané, lan supaya sarujuk, sarta masrahaké karajané marang kéwan galak iku, nganti pangandikané Gusti Allah katetepaké. Wahyu 17:17.

The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.

Obahing pungkasan iku lumaku kanthi rikat, lan pepindahan saka karajan kaping nem menyang karajan kaping pitu, banjur menyang karajan kaping wolu, uga lumaku kanthi rikat, awit ing wektu iku jagad iki lagi ana ing krisis gedhé. Tumbangé kéwan bumi njalari Belsyazar wedi, lan minangka ratu utama saka sepuluh ratu, dhèwèké nggambarake rasa wedi sing bakal dialami déning kabèh ratu ing bumi nalika Amerika Serikat ditumbangaké. Ing Wahyu bab sewelas, “jam” nalika tulisan tangan iku katon ana ing témbok, iku “jam” saka lindhu gedhé. Ing titik iku telung pralambang Islam ditandhani, lan Islam iku sing njalari para ratu wedi ing dina-dina pungkasan.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.

> Amarga lah para raja wus padha kaklumpuk, padha lumampah bebarengan. Bareng padha ndeleng iku, banjur padha gumun; padha kagetan, lan enggal padha mlayu. Wedi nyekel wong-wong mau ana ing kono, lan rasa lara kaya wong wadon kang lagi nglarani. Paduka ngremuk kapal-kapalé Tarsis nganggo angin wetan. Kaya kang wus dakrungu, mangkono uga kang wus dakdeleng ana ing kutha Pangeran Yehuwah Gustining sarwa dumadi, ing kutha Allah kita: Allah bakal netepaké iku ing salawas-lawasé. Selah. Jabur 48:4–8.

The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”

Para para gusti, utawa para ratu, padha kaklumpuk ing pésta Belsyazar, ngunjuk anggur Babil lan nyekel sarta mirsani prau-prau suci saka pasucèné Allah, nalika wedi nyekel wong-wong mau, kaya kang katuduhaké déning wediné Belsyazar nalika tulisan mau katon ana ing témbok. Wediné Belsyazar dadi wiwitan saka wedi kang saya mundhak, kang dilambangaké déning sawijining wanita kang lagi nandhang nglarani arep nglairaké, lan “jam” ing Wahyu pasal sewelas nuntun mlebu menyang pasal rolas, ing ngendi panji iku dilambangaké minangka sawijining wanita kang arep nglairaké. Laraning nglairaké kang kapisan iku yaiku tulisan ing témbok balé pésta. Wedi iku disebabaké déning “angin wetan” saka Islam, kang “ngremuk kapal-kapalé Tarsis.”

In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.

Ing balé pésta Belshazzar, “sewu para pangéran” lagi ngombé anggur Babil, kang nggambaraké pamaksanan Minggu. Ing wektu iku, orkestra Nebukadnésar wiwit mainaké musik, nalika Belshazzar ndhawuhaké supaya rerengganing papan suci digawa mlebu. Sundel Tirus wiwit nembang, lan Israèl kang murtad wiwit njogèd ngubengi brahala emasé Nebukadnésar. Nanging pésta iku dibubaraké déning “angin wétan,” yaiku “bilai katelu” kang rawuh kanthi cepet, lan yaiku “slomprèt kapitu.” Nalika Islam mbubaraké pésta iku, “para bangsa padha nesu.” Wong-wong iku nesu, awit kapal-kapal Tarsis, lambang saka tatanan ékonomi planit bumi, banjur klelep ing satengahing segara.

> Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.

> Tarsis dadi sudagarmu marga saka akehing samubarang kasugihan; nganggo salaka, wesi, timah, lan timbal, wong-wong mau padha dagang ing pasar-pasarmu. Yawan, Tubal, lan Mesekh, iku padha dadi sudagarmu; padha dagang nyawaning manungsa lan piranti prunggu ing pasarmu. Wong-wong saka brayat Togarmah padha dagang ing pasar-pasarmu nganggo jaran, para nunggang jaran, lan bagal. Wong-wong Dèdan padha dadi sudagarmu; akèh pulo dadi barang daganganing tanganmu; padha nyaosaké sungu gadhing lan kayu èboni marang kowé minangka pisungsung. Siria dadi sudagarmu marga saka akehing barang gawéanmu; padha dagang ing pasar-pasarmu nganggo zamrud, kain ungu, sulaman, mori alus, marjan, lan akik. Yéhuda lan tanah Israèl, iku padha dadi sudagarmu; padha dagang ing pasarmu gandum saka Minith, lan Pannag, lan madu, lan lenga, lan balsem. Damsyik dadi sudagarmu amarga akehing barang gawéanmu, amarga akehing sakehing kasugihan; nganggo anggur saka Helbon lan wulu wedhus putih. Dan uga lan Yawan kang mlaku mrana-mréné padha dagang ing pasar-pasarmu; wesi mengkilat, kasia, lan glagah arum, iku ana ing pasarmu. Dèdan dadi sudagarmu ing sandhangan aji kanggo kréta. Arabia lan kabèh para panggedhé Kédar, padha dagang karo kowé ing cempé, wedhus gèmbèl lanang, lan wedhus; ing prakara iki padha dadi sudagarmu. Para sudagar Syéba lan Raamah, iku padha dadi sudagarmu; padha dagang ing pasar-pasarmu nganggo rempah-rempah kang pinilih saka kabèh, lan nganggo sakèhé watu aji, lan emas. Haran, Kanèh, lan Éden, para sudagar Syéba, Asyur, lan Khilmad, padha dadi sudagarmu. Iki kabeh padha dadi sudagarmu ing samubarang warna barang, ing sandhangan biru, lan sulaman, lan ing pethi-pethi isi sandhangan éndah, kaiket nganggo tali, lan kagawé saka kayu cemara, ana ing antaraning daganganmu. Kapal-kapal Tarsis padha ngidungaké bab kowé ana ing pasarmu; lan kowé kapenuhan, sarta kaluhuraké banget ana ing tengahing segara. Para pandhayungmu wis nggawa kowé menyang banyu gedhé; angin wetan wis ngremuk kowé ana ing tengahing segara. Kasugihanmu, pasar-pasarmu, daganganmu, para pelautmu, lan para mualimmu, para tukang ndempulmu, lan wong-wong kang nindakake daganganmu, lan sakèhé wong perangmu, kang ana ing kowé, lan ing sakèhé grombolanmu kang ana ing tengahmu, bakal padha ambruk menyang tengahing segara ing dina karusakanmu. Yehezkiel 27:12–26.

The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.

“Kapal-kapal Tarsis” iku dadi pralambang tatanan ékonomi planit bumi, lan kapal-kapal iku klelep ana ing satengahing segara déning “angin wétan.” Yehezkiel mratélakaké marang kita yèn prakara iki dumadi ing “dina karusakanmu,” lan pokok pawartos ing Yehezkiel bab rong puluh pitu yaiku kidung pangadhuh tumrap Tirus.

> The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.

> Pangandikaning Pangeran tumeka maneh marang aku, mangkene pangandikane, Saiki, he anaking manungsa, ngungkata kidung pangadhuh tumrap Tirus; Lan sira kandhaa marang Tirus, He sira kang mapan ana ing lawanging segara, kang dadi sudagar tumrap bangsa-bangsa ing akèh pulo, Mangkene pangandikaning Pangéran Yehuwah; He Tirus, sira wus calathu, Kaendahanku sampurna. Yehezkiel 27:1–3.

The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.

Dina karusakané Tirus iku dadi pokok pasambat mau. Dina karusakané Tirus iku yaiku angger-angger Minggu, awit Tirus iku sawijining pralambang kapausan, kang paukumané wiwit ana ing “jam” nalika swara kapindho saka Wahyu wolulas wiwit nimbali umat supaya metu saka Babil.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.

> Lan aku krungu swara liyane saka swarga, ngandika, Metua saka ing dheweke, he umat-Ku, supaya kowe aja padha melu dosa-dosane, lan supaya kowe aja nampa pageblug-pagebluge. Awit dosa-dosane wis nganti tekan swarga, lan Gusti Allah wis kelingan marang pialane. Wangsulana dheweke kaya dheweke wis mbales marang kowe, lan tikelna marang dheweke ping pindho miturut pakaryane: ana ing tuwung kang wis diiseni, isenana kanggo dheweke ping pindho. Sapira akehe dheweke wis ngluhurake awake dhewe lan urip sajroning kemewahan, semono uga kasangsaran lan sungkawa paringana marang dheweke: awit dheweke ngandika sajroning atine, Aku lenggah dadi ratu, lan dudu randha, lan ora bakal weruh sungkawa. Mulane pageblug-pagebluge bakal teka ing sawijining dina, yaiku pati, pangadhuh, lan paceklik; lan dheweke bakal sirna kabesmi dening geni: awit kuwasa Pangeran Allah kang ngadili dheweke. Lan para ratu ing bumi, kang wis laku jina lan urip sajroning kemewahan bebarengan karo dheweke, bakal nangisi dheweke lan nglilirake dheweke, manawa padha weruh kumelun saka kobongane, padha ngadeg adoh merga wedi marang kasangsarane, sarta padha ngandika, Cilaka, cilaka kutha gedhe Babilon, kutha kang gagah prakosa iku! awit sajroning sajam bae paukumanmu wis teka. Lan para sudagar ing bumi bakal nangis lan sungkawa marga saka dheweke; awit wis ora ana wong maneh kang tuku dagangane. Wahyu 18:4–11.

The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.

Tembung sing kaping lima kapangge minangka “jam” ing kitab Daniel tansah nglambangaké sawenèhing jinis pangadilan. Jinis pangadilan iku ditemtokaké déning konteks pérangan ayat ing ngendi tembung mau dipigunakaké. Ing Daniel pasal papat, tembung “jam” kawiwitan dipigunakaké kanggo ngumumaké tekane pangadilan, manawa iku pangadilan panyelidikan kang diwiwiti tanggal 22 Oktober 1844, utawa pangadilan eksekutif kang diwiwiti nalika hukum Minggu. Ing kaloro prakara mau, pangadilan panyelidikan utawa pangadilan eksekutif iku lumaku kanthi progresif. Pangadilan eksekutif tumrap kapausan diwiwiti nalika hukum Minggu ing Amerika Sarékat. Iku nandhani “jam” nalika pangadilan eksekutifé kapausan diwiwiti, lan “jam” iku yaiku “jam” gempa bumi gedhé ing Wahyu sewelas, nalika loro seksi, kang dilambangaké déning Sadrakh, Mesakh, lan Abednego, dicemplungaké menyang pawon murub minangka panji kang diangkat munggah kaya wadyabala gedhéné Yeheskiel. “Jam” iku yaiku nalika tulisan tangan mau katon ana ing témboké Belsyazar.

The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.

“Kapal-kapal Tarsis”, kang makili struktur jalur-jalur pasokan ékonomi bumi, kleleb ing satengahing segara ing wektu iku, lan prakara iku ndadèkaké para sudagar lan para ratu ing bumi wedi, kaya kang dipralambangaké déning Belsyazar.

In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.

Ing Wahyu kaping sewelas, “jam” iku yaiku nalika “Bilai” katelu saka Islam teka kanthi enggal, lan Trompet kapitu muni, lan para bangsa digawe nepsu. Katelu lambang mau padha nuduhake marang Islam minangka piranti providensial kang digunakake déning Gusti kanggo nglaksanani pambedhilané Belsyazar ing “jam” iku uga. Belsyazar dipatèni déning para mungsuh kang kanthi sesidheman mlebu ing karajané lumantar gapura-gapura kang ditinggal kabuka merga kelalèn, padha kaya tembok tapel wates antarané Mèksiko lan Amérika Sarékat kang ditinggal kabuka merga kelalèn, nalika “jam” saka “lindhu gedhé” saya nyedhak.

The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.

Warasé tatu pati saka kapausan kaandharaké ing enem ayat pungkasan saka Daniel pasal sewelas. Ing ayat-ayat kasebut katetepaké ana telung alangan kang kasirnakaké nalika tatu pati saka kapausan diwarasaké. Raja Lor tansah nelukaké telung alangan ing dalané tumuju marang kakuwasan kang paling luhur, lan tansah kanthi urutan mangkéné: dhisik mungsuhé, kapindho sekutuné, lan pungkasané korbane. Sing kapisan ditelukaké yaiku Raja Kidul, kang nggambaraké Uni Soviet, mungsuh pungkasané Roma, kang kasirnakaké ing taun 1989. Alangan kapindho yaiku tanah kang mulya, yaiku sekutuné Roma kang nelukaké USSR kanggo Roma, yaiku Amérika Sarékat, kang ditelukaké ing “jam” kang saiki lagi kita rembug. Sawisé iku alangan katelu, kang digambaraké minangka Mesir, nuduhaké wektu nalika kapausan ngrebut pangwasané marang korbane, yaiku Perserikatan Bangsa-Bangsa.

In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.

Ing taun 1989, nalika kabukane meterai ayat-ayat mau kelakon, lan sawisé iku ana panambahan kawruh bab ayat-ayat mau, banjur katitik manawa Roma kapir, Roma kapausan, lan sabanjuré Roma modhèren (kang diprasetyakaké minangka Raja ing Lor ing enem ayat pungkasan saka Daniel bab sewelas), saben-saben kudu ngalahaké telung alangan géografis sadurungé padha madeg minangka sawijining karajan. Kanggo Roma kapir, telung alangan mau diprasetyakaké minangka telung arah.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Lan saka salah sijiné metu sungu cilik, kang banjur saya gedhé banget, ngarah ing sisih kidul, lan ing sisih wétan, lan menyang tanah kang endah. Daniel 8:9.

For papal Rome they were three horns that needed to be plucked up.

Kanggo Roma kapapan, wong-wong mau iku telung sungut tanduk sing kudu dicabut.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Aku nggatèkaké sungu-sungu mau, lan lah, ana sungu cilik liyané metu ana ing antarané, ing ngarepé sungu iku ana telu saka sungu-sungu sing kapisan kacabut nganti tekan oyod-oyodé; lan lah, ing sungu iki ana mripat kaya mripaté manungsa, lan cangkem kang ngucap prakara-prakara gedhé. Daniel 7:8.

For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.

Kanggo Roma modern (ratuning lor), kang katuduhake ing enem ayat pungkasan Daniel sewelas, ana telung alangan, yaiku ratuning kidul, tanah kamulyan, lan Mesir. Kaya dene tumrap Roma kapir lan Roma kepausan, telung alangan mau nglambangake alangan-alangan geografis. Roma modern, kang ing enem ayat pungkasan Daniel sewelas katuduhake minangka ratuning lor, mbutuhake ngalahake telung “tembok”, lan bebarengan karo tembok kapisan ana sawijining “tembok” filosofis kang kabusak ing wektu sing padha nalika sawijining tembok harfiah uga dibusak. Ing taun 1989, nalika ratuning lor ngrubuhake Uni Soviet (ratuning kidul), “tembok” filosofis saka “tirai wesi” kabusak, nalika Tembok Berlin dibongkar.

In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.

Ing “jam” paukumané Belsyazar, nalika tulisan tangan ana ing témbok, lan mungsuh-mungsuhé kanthi sesidheman mlebu lumantar gapura-gapura sing ora kajaga, “témbok” filosofis pamisahan antarané gréja lan nagara disingkiraké, déné Islam saka Bilai katelu kanthi sesidheman wis mlebu lumantar “témbok” sing ora kaawasi ing tapel wates kidul tanah kamulyan.

When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.

Nalika “Mesir”, kang makili Perserikatan Bangsa-Bangsa, kasirnakake, lan “tembok kedaulatan nasional” kang sipaté filosofis iku disingkirake, dene saben bangsa kapeksa nampa pamaréntahan sa-donya kang diarahake déning sundel saka Tirus. Ing wektu iku, bakal kelakon ambruking sistem kauangan kang nuwuhake hukum militer lan despotisme ing dina-dina wekasan. Ana prakara bisa uga temenan kelakon ing sawijining dalan kang sinebut “Wall Street”.

> “The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.

> “Sarana sing saiki mung sethithik banget dipasrahake kanggo pakaryaning Allah, lan sing kanthi pamrih ditahan kanggo awake dhewe, ora suwe maneh bakal dibuwang bebarengan karo sakehe brahala marang tikus mondhok lan kalong. Dhuwit bakal enggal banget susut regane kanthi dadakan nalika kasunyataning adegan-adegan langgeng kabukak marang pangrasaning manungsa.” Welfare Ministry, 266.

We continue our study of Belshazzar in the next article.

Kita nerusaké pasinaon kita ngenani Belsyazar ing artikel sabanjuré.

> “Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.

> “Ing dina iki, kaya ing jaman Élia, garis pamisah antarané umat sing netepi dhawuh-dhawuhé Allah lan para panyembah brahala palsu kacetha kababar kanthi cetha. ‘Suwéné pira kowé arep limbung ana ing antarané rong panemu?’ panguwuhé Élia; ‘menawa Pangéran iku Allah, manutana Panjenengané; nanging menawa Baal, manutana dhèwèké.’ 1 Raja-raja 18:21. Lan pawarta kanggo jaman saiki yaiku: ‘Babilon gedhé iku wus rubuh, wus rubuh…. Metua saka ing kono, hé umat-Ku, supaya kowé aja nganti melu nampani dosa-dosané, lan supaya kowé aja nganti kataman pageblug-pageblugé. Awit dosa-dosané wus tekan ing langit, lan Allah wus ngengeti pialané.’ Wahyu 18:2, 4, 5.”

> “The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.

> “Wektune ora suwé menèh nalika ujian bakal nekani saben jiwa. Pangreksan dina Sabat palsu bakal diupayakaké marang kita. Pergulatan iku bakal dumadi antarané pepakoné Allah lan pepakoné manungsa. Wong-wong sing sethithik mbaka sethithik wis nyerah marang tuntutaning donya lan wis nyalarasaké dhiri karo adat pakulinaning donya, ing wektu kuwi bakal nyerah marang panguwasa sing ana, tinimbang ndadèkaké awaké dhéwé katundhung déning pameson, panyenyamah, ancaman pakunjaran, lan pati. Ing wektu kuwi emas bakal kapisah saka rereged. Kasalihan sejati bakal cetha kabédakaké saka penampilan lan gemerlapé palsu. Akeh lintang sing wis tau kita kagumi merga padhangé, wektu kuwi bakal padha mati ana ing pepeteng. Wong-wong sing wis nganggo rerengganing papan suci, nanging ora kasandhangan kabenerané Kristus, wektu kuwi bakal katon ana ing isin marga saka kawudané dhéwé.” Prophets and Kings, 187, 188.

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