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# The Book of Daniel - Number Twenty-Four

Kitab Daniel - Nomer Rong Puluh Papat

Nimrod, Nebuchadnezzar and Belshazzar

Nimrod, Nebukadnésar lan Belsyazar

Author

Jeff Pippenger

Published

December 19, 2023

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The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.

Kitab Daniel lan Wahyu iku satemene kitab kang padha, kaya dene Prajanjian Lawas lan Prajanjian Anyar iku kitab kang padha. Sadurunge mangsa kasempatan rampung, Wahyu bab Gusti Yesus Kristus kabikak segelé.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Panjenengane banjur ngandika marang aku, “Aja nyégel tembung-tembung pamedhar wangsit saka kitab iki, awit wekdalé wis cedhak. Sing ora adil, karebena tetep tumindak ora adil; lan sing najis, karebena tetep najis; lan sing mursid, karebena tetep tumindak mursid; lan sing suci, karebena tetep suci. Lan lah, Aku rawuh enggal; lan ganjaran-Ku ana bebarengan karo Aku, kanggo mènèhi marang saben wong manut apa kang wis ditindakaké. Aku iki Alfa lan Omega, wiwitan lan wekasan, kang kapisan lan kang pungkasan.” Wahyu 22:10–13.

The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.

“Aturan panyebutan kapisan” miturut Kitab Suci, kang nyakup kayektèn manawa pungkasaning sawiji prakara digambarake déning wiwitaning prakara iku, nekanake pinunjulé telung pasal kapisan saka kitab Daniel, amarga iku dadi kayektèn kapisan kang kasebut ing kitab kang satemené yaiku kitab Daniel lan Wahyu. Gusti Yésus iku Alfa lan Omega, mulané wiwitaning kitab kang yaiku kitab Daniel lan Wahyu, mesthi nggambarake kayektèn kang kabukak segelé ana ing wekasan. Mulané, ing sawijiné tataran, kayektèn kang kabukak segelé iku yaiku Injil langgengé para malaékat ing Wahyu patbelas.

The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.

Pambabaripun Gusti Yesus Kristus ingkang dipunpratelakaken wonten ing ayat kapisan bab kaping satunggal saking Kitab Wahyu, punika pesen ingkang badhé kaaturaken dhateng pasamuwan-pasamuwan nalika “wekdal sampun caket,” lan wekdal ingkang “sampun caket” wonten ing bab kaping satunggal Kitab Wahyu punika kedah dados wekdal ingkang sami kaliyan ingkang “sampun caket,” pas sakderengipun wekdaling sih-rahmat katutup wonten ing bab kaping kalih dasa kalih Kitab Wahyu.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.

> Pamedharingé Gusti Yésus Kristus, kang diparingaké déning Allah marang Panjenengané, supaya Panjenengané nduduhaké marang para abdiné bab prakara-prakara kang kudu énggal kalakon; lan Panjenengané ngutus malaékaté sarta mratandhanakaké iku marang abdiné, yaiku Yokanan: kang wis neksèni pangandikané Allah, lan paseksèné Yésus Kristus, lan samubarang kabèh kang wis didelengé. Beja wong kang maca, lan wong-wong kang ngrungokaké tembung-tembung pamuji iki, sarta netepi samubarang kang katulis ana ing kono: amarga wektuné wis cedhak. Wahyu 1:1-3.

The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.

Pesen kang dadi pesen pungkasan, kang kabukak segelé sakdurungé lawanging kasempatan sih-rahmat katutup, nalika “wektuné wus cedhak,” iku yaiku pesen udan pungkasan saka malaékat kapindho lan Sesambaté Tengah Wengi. Iku bebener kang gegandhèngan karo “sajarah kang kasingit” saka Pitu Guntur. Iku wahyu ngenani “kang kaping wolu, nanging asalé saka pitu,” lan benang emas kang nenun kabèh wahyu larang iki dadi siji ing sajroning sandhangan éndah kabenerané Kristus yaiku “pitung kaping” kang “mulya” saka Imamat likur enem. Daniel bab siji, lan banjur manèh, Daniel bab siji nganti telu, iku pesen iku. “Rahasia” saka bab loro, uga pesen iku.

Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.

Bab siji saka kitab Daniel nggambarake piwulang malaekat kapisan, lan kaya dene kabèh tandha dalan profètis saka teluning piwulang para malaekat kabèh kagambar ana ing piwulang malaekat kapisan ing Wahyu pasal patbelas, mangkono uga kabèh tandha dalan profètis saka ketelu piwulang mau kagambar ana ing Daniel pasal siji. Unsur-unsur iku yaiku prosès pangujian telung tataran, kang ing Daniel pasal siji nggambarake sawijining ujian babagan pangan, kang banjur katutake déning ujian visual, lan banjur nuntun marang ujian litmus. Pasal siji, manawa dipertimbangake gegayutan karo pasal loro lan telu, nggambarake ujian babagan pangan, déné pasal loro ujian visual, lan pasal telu ujian litmus. Telung piwulang para malaekat ing Wahyu pasal patbelas, lan Daniel pasal siji nganti telu, maringi papat seksi tumrap prosès pangujian telung tataran.

Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.

Bab papat lan lima saka kitab Daniel nggambarake sawijining garis sajarah kenabian kang banget jero. Garis kang diasilake déning loro bab mau ngemot paling ora nem garis kenabian kang béda. Salah siji saka garis kenabian mau diwiwiti ing taun 723 SM, lan lumaku terus nganti tumeka marang hukum Minggu. Garis liyane saka enem garis mau nggambarake sajarah wiwit taun 1798 nganti tumeka marang hukum Minggu, lan ing garis iku, ana telung garis wangsit kang diwakili kanthi bebarengan; yaiku garis kéwan bumi (Amerika Sarékat), banjur garis sungu Protestan lan uga garis sungu Républikan. Kabeh mau bebarengan netepake garis kaping lima ing wiwitaning garis kenabian Amerika Sarékat. Garis iku nandhani kabukane segel saka Daniel bab pitu, wolu, lan sanga ing taun 1798. Ing pungkasaning garis kenabian Amerika Sarékat, kabentuk garis kaping nem, kang nandhani kabukane segel saka bab sepuluh, sewelas, lan rolas ing taun 1989.

The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”

Wiwitaning garis kenabian kéwan bumi, kaya kang dipratélakaké ing Daniel bab papat, ditandhai déning pralambang “pitu mangsa,” lan pungkasaning garis kenabian kéwan bumi uga ditandhai déning pralambang “pitu mangsa.” Wiwitan lan pungkasaning mangsa sajarah kang dipralambangaké déning pambukakaning segel Daniel bab pitu, wolu, lan sanga uga ditandhai déning pralambang “pitu mangsa.” Wiwitan lan pungkasaning mangsa sajarah kang dipralambangaké déning pambukakaning segel Daniel bab sepuluh, sewelas, lan rolas uga ditandhai déning “pitu mangsa.”

The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”

Pungkasaning mangsa sajarah sing diwiwiti nalika Daniel pasal pitu, wolu, lan sanga kabikak ing “wektu pungkasan” ing taun 1798, yaiku taun 1863. Wiwitaning mangsa sajarah sing diwiwiti nalika Daniel pasal sepuluh, sewelas, lan rolas kabikak ing “wektu pungkasan” yaiku taun 1989. Saka 1863 nganti 1989 cacahe padha karo satus rong puluh enem taun. Satus rong puluh enem taun iku saprasepuluh, utawa prasepuluhan, saka sèwu rong atus sewidak taun. Mulané, angka satus rong puluh enem iku minangka pralambang saka sèwu rong atus sewidak taun, sing makili “ara-ara samun,” kang sabanjuré dadi pralambang saka rong èwu limang atus rong puluh taun saka “pitung wektu.”

This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”

Kasunyatan iki nedahaké yèn ing sajarah kéwan bumi, ing gerakaning malaékat kapisan ing wiwitan, lan salajengipun ing gerakaning malaékat katelu ing pungkasan, loro-loroné padha ditandhani ing wiwitan lan pungkasané déning “pitu wektu.” Lan mangsa wektu ing antarané kalih gerakan mau, kang ngiket loro mau dadi satunggal, uga dipralambangaké déning “pitu wektu.”

Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.

Tanpa ngetrapake metodologi Alkitabiah “baris demi baris,” wewengan pambuka kaya mangkene ora bisa katona lan dimangertèni; awit tanpa metodologi mau, kitab kang kasegel iku bisa diwènèhaké marang sawijining wong kang sinau lan pinter ing babagan teologi, banjur wong mau bisa dijaluk maringi katerangan apa tegesé kitab kang kasegel iku. Sombonging panemuné bakal nuntun dhèwèké kanggo mratélakaké yèn kitab kang kasegel iku ora bisa dimangertèni, awit kitab iku pancèn kasegel. Banjur kowé bisa njupuk kitab kang kasegel iku lan maringaké marang salah siji saka kawananing wedhus kang dikendhalèkaké lan dikebiri déning wong padhang mau, lan kawananing wedhus kang wis rumangsa marem mangan pasugatan dongèng-dongèng saka sang teolog iku bakal ora gelem ngetrapaké kitab kang kasegel mau, awit wong-wong mau temen-temen sumurup yèn mung wong-wong kang dadi anggota Sanhedrin teologis waé kang wis katetepaké kanggo netepaké apa sing dadi kayekten.

> “‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’

> “‘Padha mandhega lan gumunana, padha sesambat lan nangisa; padha mendem, nanging dudu merga anggur; padha oleng, nanging dudu merga omben-omben kang atos. Awit Pangeran wus nglèlèhaké marang kowé roh turu kang jero, lan wus nutup mripatmu; para nabi lan para penggedhému, para wong paningal, wus katutupan déning Panjenengané. Lan sakèhé wahyu wis dadi tumrap kowé kaya tembung-tembung ing sajroning kitab kang kapatèni, kang dipasrahaké marang wong kang pinter kalawan kandha, Mangkene, mugi kaos wacanen iki; banjur wangsulané, Aku ora bisa maca.’”

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’

> “‘Mulané Pangéran ngandika: Amarga bangsa iki padha nyedhak marang Aku kanthi tutuké, lan ngurmati Aku kanthi lambené, nanging atiné padha ndadèkaké adoh saka Aku, lan rasa wediné marang Aku mung diwulangaké miturut pepakoné manungsa; mulané, lah, Aku bakal nerusaké nindakaké sawijining pakaryan kang nggumunaké, ya iku kaélokan; sebab kawicaksanané para wong wicaksana bakal sirna, lan pangertèné para wong pinter bakal kasamaran. Bilai tumrap wong-wong kang ngupaya ndhelikaké rerembugané kanthi jero saka ngarsané Pangéran, lan pakaryané ana ing pepeteng, lan padha kandha: Sapa kang ndeleng kita, lan sapa kang wanuh marang kita? Mesthiné pambalikanmu kang ngowahi samubarang dadi kuwalik bakal dianggep kaya lempungé tukang grabah; awit apa patut pakaryan mau kandha bab wong kang gawé: Dhèwèké ora gawé aku, utawa barang kang kabentuk mau kandha bab wong kang mbentuk: Dhèwèké ora duwé pangerten?’”

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “Saben tembung saka iki bakal kalakon. Ana wong-wong kang ora andhap-asor atiné ana ing ngarsané Allah, lan kang ora gelem lumaku kanthi jujur. Wong-wong mau ndhelikaké ancasé kang sanyatané, lan tetep geguyuban karo malaékat kang wus tiba, kang remen marang goroh lan nindakaké goroh. Satru iku maringi roh marang wong-wong kang bisa dienggo déning dhèwèké kanggo nyasaraké wong-wong kang sawatara isih ana ing pepeteng. Sawenèh wong saya karesapan déning pepeteng kang ngrebragi, lan ngesampingaké kayektèn kanggo kaluputan. Dina kang dituduhaké déning wangsit wis tekan. Gusti Yésus Kristus ora dimangertèni. Gusti Yésus Kristus tumrap wong-wong mau mung dongèng. Ing tataran sajarah bumi iki, akèh wong tumindak kaya wong mendem. ‘Tetepana panggonanmu, lan gumunana; padhuhna suwaramu, lan sesambata; padha mendem, nanging ora merga anggur; padha oleng, nanging ora merga ombèn kang keras. Awit Pangéran wus ngesokaké marang kowé roh turu kang jero, lan wus nutup mripatmu. Para nabi lan para panguwasamu, para paningal, wus katutupan déning Panjenengané.’ Mendem rohani ana ing akèh wong kang nyana yèn dhèwèké iku umat kang bakal kaluhuraké. Iman agama wong-wong mau pancèn kaya kang katuduhaké ing Kitab Suci iki. Ing sangisoré pangaribawané, wong-wong mau ora bisa lumaku lurus. Ing lakuné tumindak, padha gawé dalan kang bengkong. Siji banjur sijiné manèh, padha oleng mrana-mréné. Wong-wong mau dipirsani déning Pangéran kanthi welas asih kang gedhé. Dalaning kayektèn durung padha wanuh. Wong-wong mau iku para pangrancang kang ngendelaké kawruh, lan wong-wong kang bisa lan kuduné wis mitulungi, marga duwé paningal rohani kang cetha, malah padha kasasaraké, lan padha nyokong pakaryan kang ala.”

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> “Prakara-prakara kang dumadi ing dina-dina pungkasan iki bakal enggal dadi cetha lan teteg. Nalika panipuan-panipuan spiritistis iki kababar dadi kaya satemene,—yaiku pakaryan-pakaryan ndhelik saka roh-roh ala,—wong-wong kang wis melu nindakake pérangan ing kono bakal dadi kaya wong-wong kang ilang akal budiné.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> “Mulane Pangéran ngandika, Amarga bangsa iki padha nyedhak marang Aku kanthi tutuké, lan ngluhuraké Aku kanthi lambéné, nanging atiné padha ngedoh saka Aku, lan rasa wediné marang Aku mung diwulangaké déning piwulanging manungsa; mulané, lah Aku bakal nerusaké nindakaké sawijining pakaryan kang nggumunaké ana ing tengahing bangsa iki, ya iku pakaryan kang nggumunaké lan kaélokan; awit kawicaksanané wong-wong wicaksana ing antarané bakal sirna, lan pangertèné wong-wong pinter bakal kasingit. Cilaka wong-wong kang ngupaya ndhelikaké rembugané jero banget saka ngarsané Pangéran, lan pakaryané ana ing pepeteng, lan padha muni, sapa sing weruh marang aku, lan sapa sing wanuh marang aku? Satemené pambalikanmu marang sakèhé prakara bakal kaanggep kaya lempungé tukang grabah; awit apa pantes pakaryan ngucap bab kang nitahaké, Panjenengané ora nitahaké aku? utawa apa pantes barang kang kawangun ngucap bab kang mbentuk iku, Panjenengané ora nduwèni pangerten?”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> “Kawratakaké marang aku yèn ing pengalaman kita, kita wis lan lagi ngadhepi kahanan prakara sing temenan kaya mangkéné. Wong-wong sing wis nampa pepadhang gedhé lan hak-hak istiméwa kang nggumunaké wis nampani pangandikané para pimpinan sing nganggep awaké dhéwé wicaksana, sing wis banget diparingi sih lan berkah déning Gusti, nanging sing wis ngentasaké awaké dhéwé saka tangané Allah lan nempataké awaké dhéwé ana ing barisané mungsuh. Jagad iki bakal kebanjiran kasalahan-kasalahan sing katon mréyokaké. Sawijining pikiran manungsa, nampani kasalahan-kasalahan iki, bakal nyambut gawé marang pikiran-pikiran manungsa liyané, sing wis ngowahi bukti aji saka kayektèné Allah dadi goroh. Wong-wong iki bakal kasasaraké déning malaékat-malaékat kang wus tiba, nalika satemené wong-wong mau kuduné tetep jejeg minangka para pengreksa kang setya, padha ngawasi jiwa-jiwa, kaya wong-wong sing kudu mènèhi pitungan. Wong-wong mau wis nyeleh gamané paprangané, lan wis ngrungokaké roh-roh panggodha. Wong-wong mau ndadèkaké ora kasil piwelingé Allah lan nyingkiraké pepéling lan piwulang-pangreksané, lan kanthi temenan mapan ana ing sisihé Sétan, ngrungokaké roh-roh panggodha lan piwulang-piwulangé sétan-sétan.

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> “Kamabukan rohani saiki nempuh manungsa sing saestuné ora pantes mlaku oleng kaya wong kang kawengku déning pangaribawa ombèn-ombèn kang atos. Kadurjanan lan panyimpangan, panipuan, cidra, lan tumindak kang ora adil ngebaki donya, salaras karo piwulangé panggedhé sing mbangkang ana ing plataran swarga.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “Sajarah bakal kabalèni. Aku bisa njlentrehake apa kang bakal kelakon ing mangsa cedhak, nanging wekdalé durung tekan. Wujud-wujudé wong mati bakal ngetingal, lumantar rekasane Iblis kang licik, lan akèh wong bakal nyawiji karo wong sing tresna lan nindakaké goroh. Aku ngélingaké umat kita yèn ing satengah-tengah kita dhéwé ana sawatara wong sing bakal nyingkur saka pracaya, lan nggatèkaké roh-roh kang nggodha lan piwulang-piwulangé dhemit, lan marga saka wong-wong mau kayektèn bakal diucap ala.” Battle Creek Letters, 123–125.

Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.

Daniel pasal siji, kang makili piwelinging malaékat kang kapisan ing Wahyu patbelas, selaras karo sajarah wiwitaning kéwan bumi. Daniel pasal siji, loro, lan telu, kang makili piwelinging katelu malaékat ing Wahyu patbelas, selaras karo pungkasaning Amérika Sarékat. Nebukadnésar makili sajarahing malaékat kang kapisan, lan pasal kapisan saka Daniel. Bélsatsar makili sajarahing malaékat kang katelu, lan telung pasal kapisan saka Daniel.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Maring panguwasa pungkasan Babil, kaya dene kanthi pralambang marang panguwasa kapisané, wis tumeka ukara paukuman saka Sang Panjaga ilahi: ‘Dhuh raja,... marang panjenengan wis kawedharaké; Kraton iku wus kapundhut saka panjenengan.’ Daniel 4:31.” Prophets and Kings, 533.

We will continue our study of Nebuchadnezzar and Belshazzar in the next article.

Kita badhé nglajengaken pasinaon kita bab Nebukadnésar lan Belsyazar ing artikel salajengipun.

> “Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.

> “Belshazar, kagum dening perangan iki saka pangwaosing Allah, kang nuduhaké yèn wong-wong mau nduwèni sawijining seksi, senadyan padha ora mangertèni, wis oleh kasempatan gedhé kanggo ngerti pakaryané Allah kang gesang, lan pangwaosé, sarta kanggo nindakaké karsané. Panjenengané wis diparingi kaistiméwan nampa pepadhang kang akèh. Simbahé, Nebukadnezar, wis dipèngeti bab bebayané anggoné lali marang Allah lan ngluhuraké awaké dhéwé. Belshazar ngerti bab pambuwangané saka pasrawunganing manungsa, lan sesambungané karo kéwan-kéwan ing ara-ara; lan kasunyatan-kasunyatan iki, kang samesthiné dadi piwulang tumrap panjenengané, malah ora digatèkaké, kaya-kaya prakara-prakara iku durung tau kelakon; lan panjenengané terus mbalèni dosa-dosané simbahé. Panjenengané wani nglakoni kaluputan-kaluputan kang ndhatengaké paukumaning Allah marang Nebukadnezar. Panjenengané kasalahaké, ora mung amarga panjenengané dhéwé tumindak ala, nanging uga amarga panjenengané ora migunakaké kasempatan-kasempatan lan kabisan-kabisané sing, manawa dikembangaké, mesthiné ndadèkaké panjenengané mlaku ing dalan kang bener.” Testimonies to Ministers, 436.

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