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# The Book of Daniel - Number Twenty-Seven

Kitab Daniel - Nomer Rong Puluh Pitu

Another Secret Dream

Rahasia Impèn Liyané

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Impené Nebukadnezar kang kapindho nandhani “wektu wekasan,” nalika rong golongan para panyembah katimbalan supaya padha teka lan nyelidiki “tambahing kawruh” kang kabukak segelé ing taun 1798. Sabanjuré Daniel uga kasebut minangka Beltesyazar, mangka kanthi mangkono panjenengané kaidentifikasi minangka umat prasetyaning Allah, awit owahing jeneng sacara profètis nandhani sesambetan prajanjian. Nebukadnezar ngakoni bilih Daniel kagungan kaarsané Roh Suci, lan adhedhasar pengalamané biyèn karo Daniel, panjenengané ngira bilih “ora ana pepénginan kang kasimpen” kang bakal gawe susah marang Daniel, nanging pepénginaning impen punika temenan gawe susah marang Daniel.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

> Dhuh Bèltsazar, panggedhéné para ahli sihir, amarga aku sumurup manawa roh para allah suci ana ing kowé, lan ora ana rerahasia kang gawé kowé bingung, critakna marang aku wahyu saka impènku kang wis dakdeleng, lan tegesé. Mangkéné wahyu ing pikiranku nalika aku ana ing paturonku: aku nyawang, lah ana wit ana ing tengahing bumi, lan dhuwuré banget. Wit iku saya gedhé lan saya rosa, lan dhuwuré tekan ing langit, lan katoné tekan ing wewatesaning saklumahing bumi. Godhongé éndah, wohé akèh, lan ana pangan kanggo kabèh ana ing kono; kéwan galak ing ara-ara padha oleh pangayoman ing sangisoré, manuk-manuk ing awang-awang padha manggon ing pang-pangé, lan sakèhé titah urip padha kapangan saka wit iku. Aku nyawang ing wahyu ing pikiranku nalika ana ing paturonku, lah ana sawijining pengawas lan sawijining kang suci tumurun saka swarga; panjenengané nguwuh kanthi sora lan ngandika mangkéné: Tumbangen wit iku, lan pethoken pang-pangé, rontokna godhongé, lan buyaraké wohé; muga kéwan-kéwan padha lunga saka sangisoré, lan manuk-manuk saka pang-pangé. Nanging tunggaké oyodé tinggalna ana ing bumi, yaiku kaiket nganggo gelang wesi lan tembaga, ana ing suket enom ing ara-ara; lan muga katelesan embun saka swarga, lan pandumané bebarengan karo kéwan-kéwan ana ing suketing bumi. Atiné muga diowahi saka atiné manungsa, lan kaparingan ati kaya ati kéwan; lan muga pitung mangsa lumaku ngliwati dhèwèké. Prakara iki dumadi marga saka putusan para pengawas, lan panjaluk iku marga saka pangandika para kang suci; supaya wong-wong kang urip padha sumurup manawa Kang Mahaluhur iku ngwasani kratoning manungsa, lan maringaké marang sapa waé kang dadi karsa-Né, sarta ngangkat wong kang paling asor ing antarané manungsa kanggo ngwasani iku. Iki impèn kang wis dakdeleng déning aku, Raja Nebukadnésar. Saiki kowé, dhuh Bèltsazar, terangna tegesé, awit sakehing para wong wicaksana ing kratonku ora bisa mratélakaké marang aku tegesé; nanging kowé bisa, amarga roh para allah suci ana ing kowé. Banjur Daniel, kang jenengé Bèltsazar, kagèt lan kataman gumun watara satitik wektu, lan pikirané gawe susah atiné. Sang raja ngandika lan matur: Bèltsazar, aja nganti impèn iku utawa tegesé gawé kowé susah. Bèltsazar mangsuli lan ngandika: Dhuh gusti kawula, muga-muga impèn iku tumrap marang wong-wong kang sengit marang panjenengan, lan tegesé tumrap marang para satru panjenengan. Daniel 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daniel “ketaman susah” déning impen lan tegesé, awit dhèwèké mangertèni kepriyé Nebukadnésar bisa waé kasenggol déning teges iku, nanging sawisé Nebukadnésar nyemangati dhèwèké supaya ngandika, Daniel banjur maringi pepéling marang Nebukadnésar bab paukuman kang bakal teka. Pepéling bab paukuman kang bakal teka iku minangka pralambang saka pepéling malaékat kapisan kang rawuh ing wektu wekasan, ing taun 1798.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Banjur Dhaniel, kang jenenge Beltsyazar, kagèt lan gumun nganti sawatara wektu, lan pikirane nggusah atine. Sang Prabu banjur ngandika, “Beltsyazar, aja nganti impen iku, utawa tegesé, gawe susahing atimu.” Beltsyazar mangsuli lan matur, “Dhuh gustiku, mugi impen punika tumrap wong-wong kang sengit dhateng panjenengan, lan tegesipun tumrap para satru panjenengan.” Daniel 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Dhanièl “kaget banget sajroning sakjam.” “Jam” iku salah siji saka lima panggonan tembung “jam” kapacak ana ing kitab Dhanièl, lan tembung iku ora katemu ing panggonan liya ing Prajanjian Lawas. Ing kéné, iku nggambarake sawijining mangsa wektu nalika Dhanièl, minangka pralambang tumrap para “wicaksana” kang mangertèni tambahing kawruh, nyiapake maringi pepeling saka malaékat kang kapisan, kang ngumumake kabukane pangadilan panyelidikan ing tanggal 22 Oktober 1844. Tafsirané Dhanièl marang pangimpen iku ngemu, ora mung pangumuman bab pangadilan kang bakal teka, nanging uga sawijining telpon marang Nebukadnésar supaya mandheg saka dosa, minangka pralambang Injil langgeng saka malaékat kang kapisan. “Jam” iku kanthi profetik bakal mapan ing wekasaning jaman, ing taun 1798, nalika malaékat kang kapisan mlebu ing sajarah. Malaékat kang kapisan mlebu ing sajarah ing taun 1798, ing pungkasaning “pitu mangsa” paukumaning Allah kang katibakake marang karajan lor, kang diwiwiti ing taun 723 SM.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> Amarga iku bakal dadi dina-dina piwales, supaya sakèhé prekara kang katulis bisa kaleksanan. Nanging bilai tumrap para wanita kang lagi mbobot, lan tumrap para kang lagi nyusoni, ing dina-dina iku! awit bakal ana kasangsaran gedhé ana ing tanah iki, lan bebendu tumrap bangsa iki. Lan wong-wong iku bakal rubuh déning landheping pedhang, lan bakal digawa dadi tawanan menyang sakèhé bangsa: lan Yerusalem bakal diidak-idak déning para bangsa liya, nganti jaman para bangsa liya iku kaleksanan. Lukas 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadnésar kudu urip kanthi atiné kewan sajroning mangsa piwalesipun Gusti Allah, kang kadatengaken marang karajan sisih lor Israèl, awit Nebukadnésar iku rajané sisih lor. Lukas nélakaké mangsa kang padha iku minangka “wektu-wektu” (“wektuné para bangsa liya”), ing wangun jamak, nalika dhèwèké nandhani titik pungkasaning panindhesan tumrap Yérusalèm.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Lan wong-wong mau bakal rubuh déning landheping pedhang, lan bakal digawa dadi tawanan menyang sakehing bangsa; lan Yerusalem bakal kaidak-idak déning para bangsa liya, nganti mangsané para bangsa liya kapenuhan. Lukas 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Ing kitab Wahyu, wektu para bangsa-bangsa liya ngidak-idak pasucèn lan bala iku mung ditetepaké minangka sèwu rong atus sawidak taun, amarga iku mung nekanaké mangsané panganiaya kapausan.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Nanging latar plataran sing ana ing sanjabaning Padaleman Suci iku aja diukur lan tinggalna; awit iku wis kaparingake marang para bangsa liya: lan kutha suci iku bakal diidak-idak déning wong-wong mau patang puluh loro sasi lawase. Lan Aku bakal maringi kuwasa marang saksiku loro, lan dheweke bakal medhar wangsit sajrone sewu rong atus suwidak dina, nganggo bagor. Wahyu 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Pesen pepènget kang kaparingaké déning Daniel marang Nebukadnésar nggambaraké pepènget bab paukuman kang bakal rawuh. Rawuhipun pesen pepènget mau sacara simbolis dipasang ana ing taun 1798, yaiku nalika malaékat kang kapisan rawuh kanggo mènèhi pepènget bab paukuman panyelidikan kang wis nyedhak. Paukuman kang wus kapratélakaké tumrap Nebukadnésar kalakon ana ing panganggoné kaping pindho saka tembung “jam” ing pasal papat.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

> Kabèh iki dumadi marang raja Nebukadnésar. Sawisé rolas sasi, dhèwèké lumaku ana ing kraton karajan Babil. Sang raja matur lan ngandika, “Apa dudu iki Babil gedhé sing wis dakbangun dadi papané karajan lumantar kakuwataning pangwasaku, lan kanggo pakurmatan kamulyaning kawibawanku?” Nalika tembung iku isih ana ing cangkemé sang raja, ana swara tumurun saka swarga, mangkéné pangandikané: “Dhuh raja Nebukadnésar, marang panjenengan iki kapratelakaké: karajan iku wus kapundhut saka panjenengan. Lan panjenengan bakal diusir saka antarané manungsa, lan papan padunungan panjenengan bakal ana bebarengan karo kéwan galak ing ara-ara; panjenengan bakal digawé mangan suket kaya sapi, lan pitung mangsa bakal ngliwati panjenengan, nganti panjenengan mangerténi yèn Kang Mahaluhur iku nguwasani karajaning manungsa, lan maringaké marang sapa waé sing dadi karsané.” Ing wektu iku uga prakara mau kalakon marang Nebukadnésar: dhèwèké diusir saka antarané manungsa, lan mangan suket kaya sapi, lan badané kebanjur teles merga ebuning swarga, nganti rambute tuwuh kaya wulu rajawali, lan kukuné kaya cakar manuk. Daniel 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Paukuman sing wis dinubuataké iku kelakon ing “jam” iku uga nalika Nebukadnésar ngunggahaké atiné marang kasombongan. Paukuman panyelidikan sing wis dinubuataké iku kelakon nalika “jam” paukuman panyelidikané Gusti Allah wiwit lumaku.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“Jam” pangadilané Allah tanggal 22 Oktober 1844 wis ngasilaké rong golongan wong sing padha nyembah, kang digambaraké minangka “wicaksana” lan “duraka” ing Daniel bab rolas, lan kang uga digambaraké minangka “wicaksana” utawa “bodho” ing pasemon babagan sepuluh prawan, lan kang uga digambaraké minangka wong-wong sing kabeneraké déning pracaya ing Habakkuk bab loro, kang dipadhakaké béda karo wong-wong sing ngetingalaké watak sing padha kaya kang diduwèni déning Nebukadnésar ing “jam” nalika pangadilané teka.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Lah, nyawané kang kumaluhuraké dhiri ora jejeg ana ing njero dhèwèké; nanging wong mursid bakal urip marga saka pracayané. Habakkuk 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

Loro golongan ing saben siji saka telung garis iku kawedhar nalika “wektu” pangadilané rawuh tanggal 22 Oktober 1844, yaiku apa sing dilambangaké déning “wektu” pangadilane Nebukadnésar. Taun 1798 iku pungkasaning bebenduning “kang kapisan” saka “pitu mangsa,” nalika kapausan mandheg ngrembaka, amarga dhèwèké katrajang tatu pati.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Lan Sang Prabu bakal tumindak manut karsané dhéwé; lan bakal ngluhuraké awaké dhéwé, lan ngagungaké awaké dhéwé ngungkuli saben allah, lan bakal ngucapaké prakara-prakara kang nggumunaké nglawan Allahing sakèhing allah, lan bakal makmur nganti bebenduning Allah kalakon rampung; awit samubarang kang wus katetepaké mesthi bakal kalakon. Daniel 11:36.

1844, was the end of the “last” indignation:

Taun 1844 iku pungkasaning bebendu “pungkasan”:

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> Panjenengané banjur ngandika, Lah, aku bakal ndadèkaké kowé mangerti apa sing bakal kelakon ing pungkasaning bebendu iku; awit ing wektu kang wus katetepaké pungkasan bakal kelakon. Daniel 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Panganggone tembung “jam” kang kapisan, ing Daniel pasal papat, nglambangaké taun 1798; kang dadi pungkasan saka “kang kapisan” paukuman bebenduné Allah sajroning “pitu mangsa” marang karajan sisih lor, yaiku Israèl; tekane piweling malaékat kang kapisan ing wektu wekasan; lan pungkasané “pitu mangsa” Nebukadnésar ing “pungkasaning dina-dina.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Panganggoné tembung “jam” kaping pindho, ing Daniel pasal papat, nglambangaké taun 1844; yaiku pungkasaning “ingking duka” kang “pungkasan” saka “pitu kaping,” marang karajan kidul Yehuda. Iku uga minangka tekane paukuman panlitèn, lan paukuman pribadine Nebukadnésar.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Bab kapisan ngenali sajarahing proses pangujian telung undhak-undhakan, lan nandhai pangweninging kabar malaékat kapisan ing tanggal 11 Agustus 1840. Bab kapapat nggambarake rawuhipun kabar malaékat kapisan ing wektu wekasan taun 1798, lan kudu dipasangake ing sadhuwuring bab kapisan. Bab kapapat nekanake kabar malaékat kapisan lan pepélingé bab pangadilan kang nyedhak, sarta nandhai tanggal 22 Oktober 1844, lan rawuhipun kabar malaékat katelu.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Bebarengan, iku makili wiwitané ora mung Adventisme, nanging uga Amérika Sarékat. Bab siji nganti telu uga ngrembug sajarah ing pungkasané Adventisme, lan pungkasané Amérika Sarékat. Bab lima, lan paseksèné Belsyazar uga selaras karo telung bab kang kapisan mau.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Bab kapisan, kang selaras karo bab kapapat, nggambarake gerakan malaékat kang kapisan, lan sajarah nalika kitab Daniel kawukak segelé ing wekasaning jaman ing taun 1798. Pesen kang nalika iku kawukak segelé mau dilambangaké lumantar wahyu bab Kali Ulai, kang nggambarake mundhaké kawruh kang kinandhut ana ing Daniel bab pitu, wolu, lan sanga.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Ing taun katelu ing pamaréntahané Sang Prabu Belsyazar, ana sesanti kang kaparingaké marang aku, ya aku, Daniel, sawisé sesanti kang kaparingaké marang aku ing wiwitan. Lan aku ndeleng ana ing sajroning sesanti; lan kedadéan, nalika aku ndeleng, yèn aku ana ing Susan, ing kraton, kang ana ing tanah wewengkon Elam; lan aku ndeleng ana ing sajroning sesanti, lan aku ana ing sacedhaké kali Ulai. Daniel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Bab siji nganti telu, sing salaras karo bab lima, makili gerakané malaékat katelu lan sajarah nalika kitab Daniel kabukak segelé ing taun 1989. Pesen kang kabukak segelé nalika iku dilambangaké lumantar wahyu bab Kali Hiddekel, kang makili tambahing kawruh kang kinandhut ana ing bab sepuluh, sewelas, lan rolas.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Lan ing dina kaping patlikur sasi kapisan, nalika aku ana ing inggiring kali gedhé, yaiku Hiddekel. Daniel 10:4.

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

Kita badhé nerusaké panimbangan kita ngenani garis Nebukadnésar lan Belsyazar ing artikel salajengipun.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Pancen prelu ana panalitèn kang luwih raket tumrap Sabdaning Allah. Mliginipun kitab Daniel lan Wahyu kudu dipun gatekaken kanthi cara ingkang durung naté kadadosan ing sajarahing pakaryan kita. Ing sawatara bab kita saged kirang ngandharaken prakawis kakuwasan Rum lan kapapan, nanging kita kedah narik kawigatosan dhateng apa ingkang sampun dipun serat déning para nabi lan para rasul miturut ilhamipun Rohing Allah. Roh Suci sampun ngatur sakehing prakara, ing pasrahé wangsit mau lan ing prastawa-prastawa ingkang kagambaraken, supados mulang bilih pranataning manungsa kedah dipun sampèkaken adoh saking pandeleng, kasimpen wonten ing Sang Kristus, déné Pangéran Allah ing swarga saha angger-anggering-Toretipun kedah dipun luhuraken.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Wacanen kitab Daniel. Telusurana, sawiji-sawiji, sajarahing karajan-karajan kang kaambar ana ing kono. Delengen para negarawan, dewan-dewan, wadya-bala kang kuwasa, lan pirsanana kepriye Gusti Allah nyambut gawe kanggo ngasorake kumingsuning manungsa, lan nglemahake kaluhuraning manungsa nganti tumiba ing lebu. Mung Gusti Allah piyambak kang kaunjukake minangka Kang Agung. Ing sajroning wahyu nabi, Panjenengane katon ngasorake sawiji panguwasa kang rosa lan ngadeakake liyane. Panjenengane kaandharake minangka Sang Prabu ing jagad raya, kang badhe ngedegake Kratoning Panjenengane kang langgeng—Sang Sepuhing Dinten, Gusti Allah kang gesang, Sumbering sakehing kawicaksanan, Panguwasa ing jaman samangke, Panyingkaping mangsa ngarep. Wacanen lan mangertenen sepira mlarate, sepira rapuhe, sepira cendhak umure, sepira klirune, sepira kaluputane, manungsa nalika ngunggahake nyawane marang kasoran.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Roh Suci lumantar Nabi Yesaya nedahaké kita marang Allah, Allah kang gesang, minangka obyèk utama kang kudu diprayogakaké—marang Allah kaya dene Panjenengané kaandharaké ana ing Kristus. ‘Kanggo kita wus kalairaké bocah, kanggo kita wus kaparingaké Putra: lan papréntahan bakal ana ing pundhaké Panjenengané: lan asmane Panjenengané bakal sinebut Endah, Penaséhat, Allah kang Mahakwasa, Rama kang Langgeng, Pangéraning Katentreman’ [Yesaya 9:6].

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Padhang kang ditampa déning Daniel langsung saka Gusti Allah kaparingaké mligi kanggo dina-dina pungkasan iki. Wahyu-wahyu kang didelengé ana ing sacedhaké kali Ulai lan Hiddekel, kali-kali gedhé ing Sinear, saiki lagi lumaku tumuju kasampurnaning panggenapan, lan sakehing prastawa kang wis dinubuataké mau rauh bakal kelakon.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> “Gatekna kahanan bangsa Yahudi nalika wangsit-wangsité Daniel kaparingaké. Wong Israel padha ana ing panangkaran, Padalemané wis dirusak, lan pangibadah ing Padaleman disèlakaké. Agamané wus kapusataké ana ing upacara-upacara sistem kurban. Wong-wong mau ndadèkaké tata cara lahiriah dadi prekara kang paling wigati, déné roh pangibadah sejati wus ilang saka ing antarané. Pangibadahané wis kacemar déning tradhisi lan pakulinan kapir, lan sajroning nglakoni tata cara kurban, wong-wong mau ora nyawang ngluwihi bayangan marang hakekaté. Wong-wong mau ora sumurup marang Kristus, sesajèn kang sejati kanggo dosa-dosané manungsa. Pangéran makarya kanggo ndadèkaké umat mlebu ing panangkaran, lan kanggo nyèlakaké pangibadah ing Padaleman, supaya upacara-upacara lahiriah aja nganti dadi kabèh isi agamané. Prinsip-prinsip lan pakulinan-pakulinané kudu diresiki saka kapir. Pangibadah ritual mandheg supaya pangibadahing ati bisa diuripaké manèh. Kamulyan lahiriah disingkiraké supaya kang rohani bisa kawedhar.” Manuscript Releases, volume 16, 333, 334.

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