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# The Book of Daniel - Number Twenty-Eight

Kitab Daniel — Nomer Wolulikur

Walls

Tembok

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Nebukadnezar nggambarake wiwitané Adventisme, wiwitané Amérika Sarékat, wiwitané sungu Protestan, lan wiwitané sungu Républikan. Belsyazar nggambarake pungkasané kabèh garis iki.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Nebukadnésar nggambaraké sajarah pekabaran malaékat kapisan lan kapindho wiwit taun 1798 nganti 1844, lan wiwitaning pangadilan pamariksanipun Allah. Paseksèné sejajar karo Daniel pasal siji. Belsyazar nggambaraké sajarah pekabaran malaékat katelu wiwit taun 1989 nganti tekan hukum Minggu, lan wiwitaning pangadilan eksekutifipun Allah. Paseksèné sejajar karo Daniel pasal siji nganti telu.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Nebukadnésar nandhani pungkasané “pitung mangsa” sing nempuh kraton sisih lor, yaiku Israèl, ing taun 1798, nalika karajané dibalèkaké marang dhèwèké sawisé urip kanthi atiné kéwan galak. Paseksèné lumaku terus nganti pambukaning pangadilan panyelidikan ing pungkasané “pitung mangsa” sing nempuh kraton sisih kidul, yaiku Yéhuda, ing taun 1844. Ing paseksèné, tembung “jam” makili pawarta bab jam pangadilan saka malaékat kapisan, lan banjur manèh, makili rawuhé pawarta iku. “Jam” ing paseksèné nandhani loro-loroné, yaiku 1798 lan 1844, kang loro-loroné makili rampunganing bebendu kang kapisan lan bebendu kang pungkasan, miturut urutané.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Pungkasané Belsyazar ditandhani déning tulisan mistis sing padha tegesé karo rong éwu limang atus rong puluh. “Pitung mangsa,” manawa dipratélakaké minangka “sawijining jam,” “panyebaran,” utawa “rong éwu limang atus rong puluh,” iku minangka pralambang pangadilan. Pangadilané Nimrod yaiku “panyebaran,” pangadilané Nebukadnésar yaiku “pitung mangsa,” lan pangadilané Belsyazar yaiku rong éwu limang atus rong puluh. Nalika Nebukadnésar ngadili telu wong kang pantes iku, dhèwèké ndhawuhi supaya pawon murub iku dipanasi “pitung mangsa” ngluwihi lumrahé.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Paukumaning “pitung wektu” diparingi tandha nalika tekane pesen kang kapisan, lan nalika tekane pesen kang katelu. Pungkasan Adventisme Millerite ing taun 1863 diwiwiti kanthi panolake marang doktrin “pitung wektu,” lan satus rong puluh enem taun sawisé iku, ing taun 1989, “wektuning pungkasan” tumrap sajarahing malaekat katelu teka. Satus rong puluh enem iku minangka pralambang saka “pitung wektu”; mulane pungkasaning gerakan malaekat kapisan ing taun 1863 nganti wiwitaning gerakan malaekat katelu ing taun 1989 disambung dadi siji déning “pitung wektu” lumantar satus rong puluh enem kang simbolis.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Nanging paseksèn bab rubuhipun Belsyazar ing Daniel pasal gangsal mulang bilih boten wonten tiyang ingkang saged mirsani paukumaning “pitu wekdal,” sanadyan punika kaserat wonten ing “tembok”. Kangge sungu Republik, paukuman punika kaserat wonten ing “tembok pamisahan gréja lan nagara” kagungan Thomas Jefferson, ingkang dipunbusak ing Daniel pasal gangsal. Kangge sungu Protestan ingkang sejati, paukuman punika kaserat wonten ing kalih bagan suci ingkang dipungantung wonten ing “tembok” supados tiyang-tiyang ingkang maos saged lumampah. Nanging ing wutaipun Laodikia, tembung-tembung punika boten saged dipunmangertosi. Ing kalih prakawis punika, tembung-tembung paukuman makili bilih sungu Protestan ingkang sejati lan sungu Republik sami katimbang ing timbangan, lan kapanggih kirang. Cariyos bab Belsyazar ngandhut piweling tumrap sungu Republik, ingkang makili bangsa-bangsa ing donya.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “Ing sajarah Nebukadnésar lan Belsyazar, Gusti Allah ngandika marang bangsa-bangsa ing jaman saiki.” Signs of the Times, July 20, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Crita bab Belsyazar uga ngemot sawijining pesen tumrap sungu Protestan, kang makili bangsa-bangsa ing donya.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “Ing sajarah Nebukhadnésar lan Bélsazar, Allah ngandika marang umat ing jaman saiki.” Bible Echo, September 17, 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Dosa Belsyazar nglambangaké dosa saka loro sungu kéwan bumi. Dosa saka saben sungu kacethak ing panampikané marang kayektèn-kayektèn dhasaré, sanadyan padha nduwèni pangawikan kang jangkep bab kayektèn-kayektèn mau. Sungu Republik dicekel tanggung jawab miturut pepadhang saka Konstitusi, lan sejarah wiwitan nalika dokumèn ilahi iku diprodhuksi, nanging wiwit wektu iku wis saya suwe saya ditampik. Nalika bangsa iku ngandika kaya naga, témbok pamisah simbolis antarané gréja lan nagara bakal wis kabusak. Kanggo sungu Protestan kang sejati, pepadhang saka sajarah pawartos malaékat kapisan lan kapindho, nalika dhasar-dhasaré diadegaké, wis saya suwe saya ditampik, lan bakal terus saya ditampik kanthi saya tambah abot, nganti “témbok” angger-anggeré Allah uga, ing pungkasané, bakal ditampik.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Nabi ing kéné nggambarake sawijining umat sing, ing mangsa nalika lumrah ana panyimpangan saka kayektèn lan kabeneran, lagi ngupaya mulihaké manèh asas-asas kang dadi dhasar Kratoning Allah. Wong-wong mau iku para ndandani pagaring karusakan kang wis digawé ing angger-anggeré Allah—tembok kang wus dipasang déning Panjenengané ngubengi para pinilihé kanggo pangayomané, lan manut marang pranatan-pranatané bab kaadilan, kayektèn, lan kasucèn iku kang kudu dadi pangreksané kang langgeng tumrap wong-wong mau.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> Kanthi tembung-tembung kang tegesé ora bisa disalahtafsiraké, nabi nedahaké pakaryan tartamtu saka umat kekesahan iki kang mbangun témbok. “Yèn sira mbalikaké sikilmu saka dina Sabat, saka nindakaké kesenenganmu dhéwé ing dina-Ku kang suci; lan nyebut Sabat iku kabingahan, kang suci kagungané Pangéran, kang pantes diajèni; lan yèn sira ngurmati Panjenengané, ora nindakake dalanmu dhéwé, utawa nggolèki kesenenganmu dhéwé, utawa ngucapaké tembungmu dhéwé: mula sira bakal bungah ana ing Pangéran; lan Aku bakal ndadèkaké sira nunggang ana ing papan-papan kang dhuwur ing bumi, lan maringi pangan marang sira saka warisané Yakub, leluhurmu: awit cangkemé Pangéran wus ngandika mangkono.” Yesaya 58:13, 14. Prophets and Kings, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Metodologi Alkitabiah kang kawedharake déning para malaékat marang William Miller nggambarake angger-angger profètisé Allah, lan béda karo Israèl kuna, Israèl modhèren katetepaké dadi para panyimpen ora mung tumrap angger-anggering Sepuluh Préntah waé, nanging uga tumrap para ramalan.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Gusti Allah sampun nimbali pasamuwané ing jaman punika, kados déné Panjenengané nimbali Israèl kuna, supados ngadeg dados pepadhang ing bumi. Lumantar pedhang pangbédhahing kayekten ingkang kiyat, yaiku pawartosing malaékat kapisan, kapindho, lan katelu, Panjenengané sampun misahaké tiyang-tiyang punika saking pasamuwan-pasamuwan lan saking donya, supados ndadosaké wong-wong mau lumebet ing sesambetan suci ingkang caket kaliyan Panjenengané piyambak. Panjenengané sampun ndadosaké wong-wong mau dados panyimpening angger-anggeré, lan maringaké dhateng wong-wong mau kayekten-kayekten ageng bab pitedahing para nabi kanggé jaman punika. Kados déné sabda-sabda suci ingkang dipasrahaké dhateng Israèl kuna, makaten ugi punika dados kapitadosan suci ingkang kedah dipunwartakaké dhateng jagad. Katiga malaékat ing Wahyu 14 nggambaraké umat ingkang nampi pepadhanging pawartosipun Gusti Allah lan lajeng maju dados para utusané, nglantaraké pepéling punika ing sadawaning lan saebaring bumi. Kristus ngandika dhateng para pandhèrèkipun: ‘Kowé iki pepadhanging jagad.’ Dhateng saben jiwa ingkang nampi Gusti Yésus, salib ing Golgota ngandika: ‘Lah, priksa reganing jiwa: “Padha lunga menyang saindenging jagad, lan wartakna Injil marang sakehing titah.’” Boten wonten satunggal prekawis kemawon ingkang kena dipunparengaké ngalang-alangi pakaryan punika. Punika pakaryan ingkang paling wigati tumrap wekdal punika; dayané kedah ngantos tebih kados kalanggengan. Katresnan ingkang dipunwedharaké déning Gusti Yésus dhateng jiwaning manungsa lumantar kurban ingkang sampun dipunpisungsungaké déning Panjenengané kanggé panebusing tiyang-tiyang punika, badhé dados panggugah tumrap sadaya pandhèrèkipun.” Testimonies, jilid 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

“Bebener-bebener agung saka wangsit,” kang kaparingake lumantar para malaekat, lan diteguhake lumantar pakaryane William Miller, iku “sawijining kapitadosan suci kang kudu diwartakake marang jagad.” Angger-angger Sepuluh Prentah, angger-anggering alam, angger-anggering kesehatan, lan angger-anggering panaliten wangsit padha kaparingake déning Sang Pambiyantu Angger-angger Agung kang padha, lan nampik siji Prentah ateges nampik kabèh. Panampikan marang metodologi kang kaparingake marang William Miller wiwit sawijining pambrontakan kang saya maju, kang ing pungkasané bakal nuntun Adventisme marang panampikan dina Sabat kapitu.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> “Ing dina-dina pungkasan iki Gusti kagungan prekara marang umat kang ngakoni dadi kagungané. Ing prekara iki para wong kang ngasta kalungguhan tanggung jawab bakal lumaku ing dalan kang langsung kosok balèni karo dalan kang ditindakaké déning Nehemia. Ora mung padha bakal nglirwakaké lan ngremehaké dina Sabat déning awaké dhéwé, nanging uga bakal ngupaya supaya wong liya ora netepi iku, kanthi nglèngkèri ana ing sangisoré reruntuhan adat lan tradhisi. Ing gréja-gréja lan ing pakumpulan-pakumpulan gedhé ing panggonan kabuka, para pelayan bakal nyurung marang wong akèh pentinging netepi dina kapisan ing minggu. Ana bebaya gedhé ing segara lan ing dharatan; lan bebaya-bebaya iki bakal saya mundhak, sawiji karusakan nututi karusakan liyané kanthi cepet; lan golongan cilik para penjaga Sabat kang manut marang swaraning ati bakal dituding minangka wong-wong kang ndatangkaké bebenduning Allah marang jagad iki marga saka ora nggatekaké dina Minggu.”

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Setan nyurung kabecikan palsu iki supaya bisa nggawa jagad iki dadi tawanané. Iku rancangane kanggo meksa manungsa supaya nampani kasalahan. Dheweke melu kanthi aktif ing panyebaran kabèh agama palsu, lan ora bakal mandheg apa waé ing upayané kanggo ngetrapaké piwulang-piwulang kang kliru. Ing sangisoring selubung semangat agama, manungsa, kang diprabawai déning rohé, wis nyipta panyiksa sing paling kejem tumrap sapepadha, lan wis nimpakaké sangsara kang paling nggegirisi marang wong-wong mau. Setan lan para agené isih nduwèni roh sing padha; lan sajarah jaman biyèn bakal kaulang maneh ing jaman kita.”

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Ana wong-wong sing wis netepaké pikiran lan karepé kanggo nindakaké piala; ana ing panggonan-panggonan peteng ing sajroning atiné, wong-wong iku wis mutusaké kadurjanan apa waé sing bakal ditindakaké. Wong-wong iki kesasar déning awaké dhéwé. Wong-wong iku wis nampik paugeran bebenering Allah kang agung, lan minangka gantiné wong-wong iku ngadegaké ukurané dhéwé; lan kanthi mbandhingaké awaké dhéwé karo ukuran iki, wong-wong iku ngumumaké yèn awaké dhéwé suci. Pangéran bakal marengaké wong-wong iku mbabar apa kang ana ing sajroning atiné, nindakaké roh saka panguwasa sing ngwasani wong-wong iku. Panjenengané bakal nglilani wong-wong iku nduduhaké sengité marang angger-anggeré ana ing cara wong-wong iku nindakaké tumindak marang wong-wong sing setya marang tuntutan-tuntutané. Wong-wong iku bakal digerakké déning roh pepasemon agami kang edan padha kaya roh sing nyurung gerombolan wong akèh sing nyalibaké Kristus; gréja lan nagara bakal kaiket dadi siji ana ing karukunan rusak kang padha.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Pasamuwan jaman saiki wis ngetutaké lampahé wong Yahudi ing jaman kuna, sing nyingkiraké dhawuh-dhawuhing Allah demi tradhisiné dhéwé. Pasamuwan iku wis ngowahi pranatan, nglanggar prejanjian langgeng, lan saiki, kaya nalika semana, asilé yaiku gumunggung, ora pracaya, lan kasetyan sing luntur. Kaanan sejatiné dipratélakaké ing tembung-tembung saka kidungé Musa iki: ‘Padha wus ngrusak awaké dhéwé, cacadé dudu cacading anak-anaké; padha iku turunan kang cidra lan bengkong. Apa mengkono patrapmu marang Pangeran, hé para umat kang bodho lan tanpa kawicaksanan? Apa Panjenengané dudu Ramamu, sing wus nebus kowé? Apa Panjenengané ora nitahaké kowé lan netepaké kowé?’” Review and Herald, March 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Panolakan pungkasan marang kayektèn déning Adventisme kadadéan ing wektu hukum Minggu, nalika Adventisme mbalèni sajarah Israèl kuna, nalika “didorong déning roh kegilaan agami sing padha kang nyurung gerombolan sing nyalib Kristus; greja lan nagara bakal manunggal ing kasalarasan rusak sing padha.” Pambrontakan Adventisme sing saya maju kaambarake ing Yézèkièl pasal wolu, kanthi patang kanisthan sing saya ngrembaka, kang kanthi profètis nandhani patang turun-temurun Adventisme sing diwiwiti ing taun 1863. Kanisthan pungkasan iku nalika para pamimpin Yérusalèm sujud marang srengéngé.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Panjenengané banjur nggawa aku mlebu ing plataran njero ing padalemané Pangéran; lah, ana ing lawanging Padalemané Allah, ing antarané serambi lan mesbéh, kira-kira ana wong rong puluh lima cacahé, gegeré ngadhep marang Padalemané Allah lan pasuryané ngadhep mangétan; lan padha nyembah srengéngé ngadhep mangétan. Banjur Panjenengané ngandika marang aku: “Apa kowé wis weruh iki, hé anaké manungsa? Apa iki prekara entheng tumrap brayat Yehuda, yèn padha nindakaké kanisthan-kanisthan kang padha ditindakaké ana ing kéné? Awit padha wis ngebaki nagara iki nganggo panganiaya, lan padha bali manèh kanggo njalari Aku nesu; lah, padha nyedhakaké pangé marang irungé. Mulané Aku uga bakal tumindak kanthi bebendu; mripat-Ku ora bakal melas, lan Aku ora bakal duwe sih; senajan padha sesambat ing kuping-Ku kanthi swara sora, éwadéné Aku ora bakal miyarsakaké wong-wong mau.” Hezekiel 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Pengadilan sing kalaksanakaké ing wektu iku digambarake ana ing “jam” pengadilane Belsyazar.

> 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 plaister 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 shew 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. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> Prabu Belsyazar nganakaké pésta gedhé kanggo sèwu para panggedhéné, lan ngunjuk anggur ana ing ngarepé wong sèwu mau. Belsyazar, nalika sampun ngraos anggur, dhawuh supaya prabot-prabot emas lan salaka, kang wus dijupuk bapaké, Nebukadnésar, saka Pedaleman Suci kang ana ing Yérusalèm, digawa mréné; supaya Sang Prabu, para pangérané, para garwané, lan para seliré padha ngunjuk saka ing prabot-prabot mau. Banjur digawané prabot-prabot emas kang wis dijupuk saka Pedalemané griya Allah kang ana ing Yérusalèm; lan Sang Prabu, para pangérané, para garwané, lan para seliré padha ngunjuk saka ing kono. Padha ngunjuk anggur, lan padha memuji para allah saka emas, saka salaka, saka tembaga, saka wesi, saka kayu, lan saka watu. Ing wektu iku uga metu driji-driji tangan manungsa, lan nulis ana ing ngarepé pedamaran, ana ing plester témbok kratoné Sang Prabu; lan Sang Prabu mirsa pérangan tangan kang nulis mau. Banjur rai Sang Prabu malih, lan pikirané gawé dheweke giris, nganti sendhi-sendhi igané lèrèn kencengé, lan dhengkulé padha keplak-keplak siji lan sijiné. Sang Prabu banjur nguwuh kanthi sora banter supaya para ahli nujum, wong Kasdim, lan para juru ramal digawa mlebu. Sang Prabu ngandika marang para wong wicaksana ing Babil, mangkéné: Sapa waé kang bisa maca tulisan iki lan nerangaké tegesé marang aku, bakal diparingi sandhangan wungu, kalung emas ana ing guluné, lan bakal dadi panguwasa kaping telu ana ing karajan. Banjur kabèh wong wicaksanané Sang Prabu padha mlebu; nanging padha ora bisa maca tulisan mau, utawa mratélakaké tegesé marang Sang Prabu. Mulané Prabu Belsyazar saya banget girisé, lan raihé malih ana ing dhèwèké, déné para panggedhéné padha kagèt banget. Daniel 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

Ing “wektu kang padha” nalika paukuman tumrap Belsyazar rawuh, Syadrakh, Mesakh, lan Abednego kacemplungake menyang pawon geni kang wis dipanasi “ping pitu” luwih panas tinimbang lumrahe.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> Saiki manawa kowe wis siyap, manawa ing wektu kowe krungu swaraning slompret, suling, kacapi, sakkabut, gambus, lan dulcimer, sarta sakehe jinis musik, kowe padha sujud lan nyembah marang reca kang wis dakgawé, becik; nanging manawa kowe ora nyembah, ing jam iku uga kowe bakal dibuwang menyang tengahing pawon geni kang murub banget; lan sapa Allah iku kang bakal ngluwari kowe saka ing tanganku? Sadrakh, Mesakh, lan Abednego mangsuli lan matur marang raja, Dhuh Nebukadnezar, ing prakara iki kawula boten prelu mangsuli panjenengan. Manawa pancen mekaten, Allah kawula, kang kawula sembah, kuwasa ngluwari kawula saka pawon geni kang murub banget iku, lan Panjenengane bakal ngluwari kawula saka ing tangan panjenengan, dhuh raja. Nanging manawa boten, sumangga panjenengan mangertos, dhuh raja, bilih kawula boten badhe ngabdi marang para allah panjenengan, lan boten badhe nyembah marang reca emas kang wis panjenengan degake. Banjur Nebukadnezar kebak bebendu, lan pasuryane malih marang Sadrakh, Mesakh, lan Abednego; mulane dheweke dhawuh supaya pawon iku dipanasake ping pitu luwih banget tinimbang biyasane dipanasake. Daniel 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

“Wektu” pangadilan tumrap Belsyazar iku padha karo “wektu” pangadilan tumrap Syadrakh, Mesakh, lan Abednego, lan ing loro-lorone, “ping pitu” kaanggep minangka pralambang saka pangadilan mau. Katelu wong utama mau nggambarake loro seksi sing munggah kanthi mega menyang swarga minangka panji ing “wektu” lindhu gedhe nalika Undhang-undhang Minggu, dene Belsyazar nggambarake pangadilan karusakan nasional kang digawa tumrap kéwan bumi ing “wektu” kang padha mau.

We will continue our study of Belshazzar’s judgment in the next article.

Kita badhé nerusaké pasinaon kita babagan paukuman marang Belsyazar ing artikel salajengipun.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> “Aku banget kasangsaran ing panggalih gegayutan karo endhaking ukuran kasalehan ana ing antaraning umat kita. Lan manawa aku ngelingi bilai kang katibakaké marang Kapernaum, aku mikir sepira luwih aboté paukuman kang bakal tumiba marang wong-wong kang mangerténi kayektèn nanging ora lumaku miturut kayektèn iku, malah lumaku manut pating srengéngé geni kang padha diobong déning gawéané dhéwé. Ing mangsa bengi aku ngandika marang umat kanthi cara kang banget marem, nyuwun banget supaya padha takon marang swaraning atiné dhéwé: Aku iki apa? Apa aku wong Kristen, apa dudu? Apa atiku wis dianyari? Apa sih-rahmaté Allah kang ngowahi wis mbentuk watakku? Apa dosa-dosaku wis tak sésali? Apa wis tak akoni? Apa wis diapura? Apa aku dadi siji karo Kristus kaya Panjenengané iku siji karo Sang Rama? Apa aku sengit marang apa kang biyèn tak tresnani? Apa saiki aku nresnani apa kang biyèn tak sengiti? Apa samubarang kabeh dak anggep kajaba kapitunan marga saka kaluhuraning kawruh bab Kristus Yésus? Apa aku rumasa menawa aku iki kagungan kang wis kaasta déning Yésus Kristus, lan menawa saben jam aku kudu ngudusaké awakku marang paladosané?”

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “Kita sami ngadeg wonten ing ambanging prastawa-prastawa ageng lan suci nggetak. Sakabehing bumi badhé padhang kapenuhan kaluhurané Gusti, kados dene toya nutupi saluran-saluraning samodra ingkang jero. Ramalan-ramalan sampun kaestokaken, lan mangsa ingkang kebak prahara sampun wonten ing ngajeng kita. Padudon-padudon lawas ingkang katingalipun sampun suwé dipunsempalaken badhé kauripaken malih, lan padudon-padudon enggal badhé njedhul; ingkang enggal lan ingkang lawas badhé campur dados satunggal, lan punika badhé kalampahan enggal sanget. Para malaékat saweg nyekel sekawan angin, supados boten sami ngembus, ngantos pakaryan pepènget ingkang sampun katetepaken kaparingaken dhateng donya; nanging badai punika saweg nglumpuk, mendhung sami kebak momotan, siyap badhé njeblug tumiba dhateng donya, lan tumrap kathah tiyang punika badhé kados maling ing wayah wengi.

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> “Akeh wong mesem lan ora gelem pracaya nalika kita ngandhani wong-wong mau, rong puluh lan telung puluh taun kapungkur, manawa dina Minggu bakal didhesekake marang saindenging jagad, lan bakal digawe angger-angger kanggo meksa pangreksane, sarta meksa nurani. Kita saiki weruh bab iku kasembadan. Sakabèhé kang wis dipangandikakaké Allah ngenani mangsa ngarep mesthi bakal kalakon; ora ana siji baé kang bakal ora kalakon saka samubarang kang wis Panjenengané ngandikakaké. Protestantisme saiki lagi ngulurkaké tangan nyabrang jurang kanggo gandhèng tangan karo kapapaan, lan sawijining pakempalan lagi kawangun kanggo ngidak-idak nganti ora katon menèh dina Sabat saka pepakon kaping papat; lan manungsa dosa, sing, amarga pangujukané Iblis, netepaké sabat palsu, anaking kapapaan iki, bakal diluhuraké kanggo nggentèni papané Allah.”

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “Samubarang swarga kawakilaké marang aku kaya-kaya lagi nyawang kabukane prastawa-prastawa. Sawijining krisis bakal kawedharake ana ing pasulayan gedhé lan dawa ing pamaréntahané Gusti Allah ing bumi. Sawijining prakara kang agung lan nemtokaké bakal kelakon, lan iku enggal banget. Menawa ana panundha, wataké Gusti Allah lan dhamparé bakal kacacadan. Gudhang gamané swarga kabukak; sakabèhé jagad gumelar kagungané Gusti Allah lan sakehing pirantiné wis siyap. Mung satembung kang kudu diucapaké déning kaadilan, lan bakal ana panggambaran kang nggegirisi ana ing bumi, saka bebenduné Gusti Allah. Bakal ana swara-swara lan gludhug-gludhug lan kilat-kilat lan lindhu-lindhu sarta karusakan umum. Saben gerakan ing jagad raya swarga iku kanggo nyawisaké donya tumrap krisis gedhé iku.

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “Kaajeganing kakuwatan wis nguwasani saben unsur kadonyan; lan minangka sawijining umat sing wis nampani pepadhang gedhé lan kawruh kang nggumunaké, akèh ing antarané padha dipratélakaké kaya limang prawan kang turu karo damare, nanging tanpa lenga ana ing wadhahé; adhem, ora nduwé rasa, kanthi kasaléhan kang ringkih lan saya luntur. Nalika urip anyar lagi kasebar lan thukul saka ngisor sarta nyekel kanthi kuwat marang kabèh pirantiné Iblis, minangka ancas panyiyapan tumrap pasulayan lan perjuangan gedhé kang pungkasan, pepadhang anyar lan urip lan kakuwatan anyar lagi tumurun saka inggil, lan nguwasani umaté Allah sing ora mati, kaya akèhé wong saiki, ana ing panerak lan dosa. Umat sing saiki bakal weruh apa kang enggal bakal nekani kita lumantar apa kang lagi kalakon ana ing ngarepé kita, ora bakal manèh ngandel marang reka-daya manungsa, lan bakal ngrasa yèn Roh Suci kudu diakoni, ditampani, lan dipratélakaké ana ing ngarepé umat, supaya wong-wong mau bisa mbéla kamulyaning Allah, lan makarya ing ngendi-endi, ing dalan-dalan cilik lan dalan-dalan gedhé sajroning urip, kanggo nylametaké jiwané sesama manungsa. Watu karang siji-sijiné kang mesthi lan kukuh iku ya Sang Watu Karanging Jaman. Mung wong-wong sing mbangun ana ing dhuwur Watu Karang iki kang aman.”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Wong-wong kang saiki kapenuhan pikiran kadagingan, sanadyan wis kaparingi pepènget-pepènget saka Gusti Allah ana ing Sabdané lan lumantar paseksèn-paseksèn Rohé, ora bakal tau manunggal karo kulawarga suci para wong tebusan. Wong-wong iku asipat hawa-nepsu, asor ing pamikirané, lan njijiki ana ing ngarsané Gusti Allah. Wong-wong iku durung tau kasucekaké lumantar kayektèn. Wong-wong iku dudu para pandhèrèk kodrat ilahi, durung tau ngalahaké dhiri lan jagad bebarengan karo rasa katresnan lan hawa-nepsuné. Watak-watak kaya mangkono iki ana ing saindhenging pasamuwan-pasamuwan kita, lan minangka akibaté pasamuwan-pasamuwan iku dadi ringkih lan lara, sarta meh tumeka ing pati. Saiki ora kena ana paseksèn kang ora teges, nanging kudu ana paseksèn kang temtu lan cetha tumuju ing sasaran, kang nyaruwe saben rereged, lan ngluhuraké Gusti Yésus. Kita, minangka sawijining umat, kudu ana ing sikap pangarep-arep, nyambut gawé lan ngentèni lan waspada lan ndedonga.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> “Pangajeng-ajeng kang rahayu ngenani rawuhipun Kristus kaping kalih punika prelu asring dipunaturaken dhateng umat, kanthi kasunyatan-kasunyatanipun ingkang khidmat; ngantos-antos rawuhipun Gusti kita Yesus ingkang badhe enggal rawuh wonten ing kamulyanipun, badhe nuntun dhateng pandulu bilih prekawis-prekawis kadonyan punika kothong lan boten wonten tegesipun. Sadhaya pakurmatan utawi kaluhuran kadonyan boten gadhah aji, awit tiyang pitados sejati gesang ngluwihi jagad; lampahipun majeng tumuju swarga. Piyambakipun punika satriya lampahan lan tiyang manca. Kawarganegaraanipun wonten ing dhuwur. Piyambakipun ngempalaken padhanging srengéngé kabeneraning Kristus dhateng ing nyawanipun, supados piyambakipun dados pepadhang ingkang murub lan sumunar wonten ing pepeteng moral ingkang sampun nglimputi jagad. Kapitadosan ingkang santosa mekaten, pangajeng-ajeng ingkang gesang mekaten, katresnan ingkang murub mekaten, semangat suci lan kasucèkaken tumrap Gusti Allah mekaten, katingal wonten ing piyambakipun, saha cetha sanget bedanipun kaliyan jagad! ‘Mulane padha waspada, lan tansah ndedonga, supaya kowe dianggep pantes uwal saka sakehe prekara iki sing bakal kelakon, lan bisa ngadeg ana ing ngarsane Putraning Manungsa.’ ‘Mulane padha waspada, awit kowe ora ngerti ing jam pira Gustimu rawuh.’ ‘Mulane kowe iya kudu padha siyap, awit Putraning Manungsa rawuh ing wektu sing ora kok kira-kira.’ ‘Lah, Aku teka kaya maling. Rahayu wong sing waspada lan njaga sandhangane.’” Pamflet, 38–40.

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