The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.
سیمبولِ نبوکدنصر در فصل چهارم شگفتانگیز است. «هفت زمانِ» او نمودارِ دورههای زمانیای بود که در آنها بتپرستی (قربانیِ دائمی)، و پاپگرایی (گناهِ ویرانگر)، قدس و لشکر را پایمال کردند.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Og så hørte jeg en hellig tale, og en annen hellig sa til den hellige som talte: Hvor lenge skal synet vare om det daglige offer og ødeleggelsens overtredelse, så både helligdommen og hæren blir gitt til å trampes under fot? Daniel 8:13.
The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.
Te tapaki i raro i “te wāhi tapu me te ope,” e whakahuatia ana i te irava tekau mā toru, e tohu ana i ngā “wā e whitu” i noho hei whakamutunga o ngā riri e rua a te Atua; ā, ko ngā “wā e whitu” o Nepukaneha e tohu ana i ngā “wā e whitu” i noho hei tuatahi o ngā riri a te Atua, engari e whakaaturia ana ēnei e rua hei rārangi kotahi i runga i te poropititanga.
And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.
Y derramaré sobre Jerusalén el cordel de Samaria, y la plomada de la casa de Acab; y limpiaré a Jerusalén como se limpia un plato, limpiándolo y volviéndolo boca abajo. 2 Reyes 21:13.
Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.
Aabela ittaffaa saddeetii fi lakkoofsa kudha sadii, sarara lammaffaa dheekkamsa Waaqayyoo, akkuma mootummaa kibbaa Yihudaa irratti fideetti, kan bara dhaloota Kiristoos dura 677 irraa jalqabe, irratti dubbata. “Yeroo torba” kan Nebukadnezar, sarara dheekkamsa jalqabaa Waaqayyoo, akkuma mootummaa kaabaa Israa’el irratti fideetti, kan bara dhaloota Kiristoos dura 723 irraa jalqabe, bakka bu’a. “Yeroo torba” kan Nebukadnezar waggoota kuma tokkoo fi dhibba lamaa fi jahaatama, kan waaqeffannaan waaqota sobaa mana qulqullummaa fi loltoota Waaqayyoo gadi dhidhiite, bakka bu’a; kana booddees waggoota kuma tokkoo fi dhibba lamaa fi jahaatama, kan paapalizimni mana qulqullummaa fi loltoota Waaqayyoo gadi dhidhiite, bakka bu’a.
Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.
पापत्व बस ईसाई धर्म की स्वीकृति से ढका हुआ मूर्तिपूजक धर्म है—मानो “बपतिस्मा पाया हुआ मूर्तिपूजक धर्म।” कैथोलिक धर्म में ऐसी कोई बात नहीं जो मसीह या ईसाई धर्म का प्रतिनिधित्व करती हो। संसार ने इस तथ्य को अंधकार युगों के इतिहास में जाना था, परन्तु 1798 के बाद से संसार इसे भूल गया है। पोपतंत्र का हृदय वही है जो मूर्तिपूजक धर्म का है। उसका धर्म और उन धर्मों के अनुष्ठान एक ही हैं। नबूकदनेज़र पर “सात काल” का जो न्याय आया, उसमें उसे एक पशु का हृदय दिया गया। जो पशु-हृदय उसे दिया गया, वही वह हृदय था जो मूर्तिपूजक धर्म का प्रतिनिधित्व करता था, चाहे वह प्रत्यक्ष मूर्तिपूजक धर्म हो, अथवा कैथोलिक धर्म के रूप में आवृत मूर्तिपूजक धर्म। सिस्टर व्हाइट यह पहचान कराती हैं कि प्रकाशितवाक्य बारह का अजगर शैतान है, परन्तु गौण अर्थ में वह मूर्तिपूजक रोम है।
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
«Aen, si la dragon, en primera manera, aypresenta Satanas, si en segunda sen, ya ay simbola de Roma pagana.» The Great Controversy, 439.
The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.
മൃഗമായി ഏഴ് കാലത്തേക്ക് പ്രതിനിധീകരിക്കപ്പെട്ട നെബൂഖദ്നേസർ, ആയിരത്തി ഇരുനൂററുപത് ദിവസത്തേക്ക് മഹാസർപ്പത്തിന്റെ മൃഗവും, തുടർന്ന് മറ്റൊരു ആയിരത്തി ഇരുനൂററുപത് ദിവസത്തേക്ക് കത്തോലിക്കമതത്തിന്റെ മൃഗവും ആയിരുന്നു. ആ ദിവസങ്ങളുടെ അവസാനം നെബൂഖദ്നേസർ ഒടുവിൽ കള്ളപ്രവാചകനായിരിക്കുന്ന യുണൈറ്റഡ് സ്റ്റേറ്റ്സിന്റെ ഒരു പ്രതീകമാണ്. പ്രവാചകപരമായി നെബൂഖദ്നേസർ മഹാസർപ്പം, മൃഗം, കള്ളപ്രവാചകൻ എന്നിവയെ പ്രതിനിധീകരിച്ചു; ഇവ ആത്മീയ ബാബിലോനെ ഘടിപ്പിക്കുന്ന ത്രിവിധ ശക്തികളാണ്, ലോകത്തെ അർമ്മഗെദ്ദോനിലേക്കു നയിക്കുന്നവരും ആകുന്നു. നെബൂഖദ്നേസർ യഥാർത്ഥ ബാബിലോണിനെ പ്രതിനിധീകരിക്കുന്നു; അങ്ങനെ ചെയ്തുകൊണ്ട്, അന്ത്യകാലങ്ങളിലെ ആത്മീയ ബാബിലോണിനെ ഘടിപ്പിക്കുന്ന ആ മൂന്നു ശക്തികളുടെയും പ്രതീകമായി അവൻ ഉപയോഗിക്കപ്പെട്ടു.
In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.
Na wàfahamu ulinganifu ulio hivi punde kubainishwa, ni muhimu kwanza kumweka Nebukadreza katika mwaka 1798, wakati ufalme wake unaporejeshwa mwishoni mwa “nyakati saba.” Tutaithibitisha alama hii ya njiani katika Danieli sura ya nne, kabla hatujaanza kupitia sura hiyo kwa namna iliyo ya utaratibu zaidi.
At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.
1798-ൽ, “അവസാനകാലത്ത്,” ദാനിയേലിന്റെ പുസ്തകം മുദ്രവിമോചിതമായി; അന്നുമുതൽ ആ പുസ്തകം തന്റെ ഉദ്ദേശ്യം നിറവേറ്റി, പരീക്ഷിക്കുകയും ശുദ്ധീകരിക്കുകയും ആരാധകരുടെ രണ്ടു വർഗ്ഗങ്ങളെ ഉൽപ്പാദിപ്പിക്കുകയും ചെയ്യുന്ന വർദ്ധിച്ചുവരുന്ന വെളിച്ചം അവതരിപ്പിച്ചു. ദാനിയേലിന്റെ പുസ്തകത്തിന്റെ മുദ്രവിമോചനം അന്നത്തെ സമയത്ത് വെളിപ്പെട്ട സത്യങ്ങളെ ആധാരമാക്കിയ മൂന്ന് ഘട്ടങ്ങളുള്ള പരിശോധനാപ്രക്രിയയുടെ ആരംഭത്തെ അടയാളപ്പെടുത്തുന്നു.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
A do të shkosh në udhën tënde, Daniel; sepse fjalët janë të mbyllura dhe të vulosura deri në kohën e fundit. Shumë do të pastrohen, do të zbardhen dhe do të sprovohen; por të pabesët do të veprojnë pabesisht; dhe asnjë nga të pabesët nuk do të kuptojë; por të urtët do të kuptojnë. Danieli 12:9, 10.
The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.
Nia ya kinabii ya kufunguliwa kwa kitabu ambacho kinajumuisha kitabu cha Danieli na kitabu cha Ufunuo, ni kulijaribu kizazi kilicho hai katika kipindi cha historia ambacho kitabu hicho kinafunguliwa. Katika Danieli kumi na mbili, kuna unabii wa nyakati tatu unaotambulishwa. Wa kwanza ni ile miaka elfu moja mia mbili sitini ambayo nguvu ya watu watakatifu ilipaswa kutawanywa.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
لیکن تو اے دانی ایل، ان باتوں کو بند رکھ، اور اس کتاب پر مہر لگا دے، وقتِ آخر تک؛ بہت سے ادھر اُدھر پھریں گے، اور علم بڑھ جائے گا۔ تب میں دانی ایل نے دیکھا، اور دیکھو، دو اور کھڑے تھے، ایک دریا کے کنارے کی اِس طرف، اور دوسرا دریا کے کنارے کی اُس طرف۔ اور ایک نے اُس شخص سے جو کتان ملبوس تھا، اور دریا کے پانیوں کے اوپر تھا، کہا، اِن عجائب کے اختتام تک کتنا زمانہ ہوگا؟ اور میں نے اُس شخص کو جو کتان ملبوس تھا، اور دریا کے پانیوں کے اوپر تھا، سنا، جب اُس نے اپنا دہنا ہاتھ اور اپنا بایاں ہاتھ آسمان کی طرف اُٹھایا، اور اُس کی قسم کھائی جو ابدالآباد زندہ ہے، کہ یہ ایک زمانہ، اور زمانے، اور آدھا زمانہ تک ہوگا؛ اور جب وہ مُقدّس لوگوں کی قوت کو پراگندہ کرنا تمام کر چکے گا، تب یہ سب باتیں پوری ہو جائیں گی۔ دانی ایل 12:4–7۔
The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.
Kapitulo doseko dua profetiku tempu seluk mak sira neʼe mak loron sanulu resin rua atus sia nulu, no loron sanulu resin tolu atus tolu nulu resin lima.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.
ကျွန်ုပ်သည် ကြားရသော်လည်း နားမလည်ခဲ့ပါ။ ထိုအခါ “အကျွန်ုပ်၏ သခင်၊ ဤအရာတို့၏ အဆုံးသည် အဘယ်သို့ ဖြစ်မည်နည်း” ဟု အကျွန်ုပ် မေးလျှောက်၏။ ထိုအခါ သူက “ဒန်ယေလ၊ သင်၏လမ်းကို သွားလော့။ အကြောင်းမူကား ဤစကားတို့သည် အဆုံးကာလတိုင်အောင် ပိတ်ထား၍ တံဆိပ်ခတ်ထားကြ၏။ လူအများတို့သည် သန့်စင်ခြင်းခံရ၍ ဖြူစင်စေခြင်းခံရကြမည်၊ စမ်းသပ်ခြင်းလည်း ခံရကြမည်။ သို့သော် မတရားသောသူတို့သည် မတရားစွာ ပြုကြလိမ့်မည်။ မတရားသောသူတို့တွင် တစ်ဦးတစ်ယောက်မျှ နားလည်မည်မဟုတ်။ သို့သော် ပညာရှိတို့သည် နားလည်ကြလိမ့်မည်။ နေ့စဉ်ယဇ်ကို ပယ်ရှားသောအချိန်မှစ၍၊ ဖျက်ဆီးပျက်စီးစေသော စက်ဆုပ်ရွံရှာဖွယ်အရာကို တည်ထောင်သောအချိန်တိုင်အောင်၊ ရက်ပေါင်း တစ်ထောင် နှစ်ရာ ကိုးဆယ် ရှိလိမ့်မည်။ စောင့်မျှော်၍ ရက်ပေါင်း တစ်ထောင် သုံးရာ သုံးဆယ့်ငါး ရက်သို့ ရောက်လာသောသူသည် မင်္ဂလာရှိ၏” ဟု ပြော၏။ ဒန်ယေလ 12:8–12။
In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”
آيتن ۾ “انت جا وقت” جو ٻه ڀيرا ذڪر ٿيل آهي، ۽ ان جي تعريف انهيءَ نقطي طور ڪئي وئي آهي جڏهن دانيال جا لفظ مهر کلي پوندا. اهي لفظ، جيڪي “انت جي وقت” ۾ کُلڻ جا موضوع آهن، ٽي نبوتي دور آهن: ٻارهن سئو سٺ (هڪ وقت، ٻه وقت، ۽ اڌ)، ٻارهن سئو نوي، ۽ تيرهن سئو پنجٽيھ. ٽن دورن مان ٻن کي “ڏينهن” طور بيان ڪيو ويو آهي. ٽن مان ٻه 1798ع ۾ پڄاڻيءَ تي پهتا، ۽ ٽيون 1843ع جي بلڪل پڇاڙيءَ ۾ ختم ٿيو. اهو 1843ع جي بلڪل پڇاڙيءَ تي آهي، ڇاڪاڻتہ آيت چوي ٿي، “برڪت وارو آهي اهو، جيڪو انتظار ڪري ٿو، ۽ پهچي ٿو ...”
The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.
“کومېتھ” کلمه د «لمس کوي» معنا لري. نو بختور دی هغه څوک چې انتظار باسي، او هم د 1844 کال لومړۍ ورځې ته رسي. د لسو پېغلو د تمثیل د ځنډ موده د مېلرایټانو په تاریخ کې له لومړۍ ناهیلۍ سره پیل شوه، او هغه ناهیلي د 1843 کال په تر ټولو وروستۍ ورځ راورسېده، او د 1843 کال هماغه تر ټولو وروستۍ ورځ د 1844 کال تر ټولو لومړۍ ورځ لمس کوي. د انتظار برکت هغه مهال پیل شو چې د ځنډ موده له لومړۍ ناهیلۍ سره پیل شوه.
There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.
Ayaat kana keessatti irratti dubbachuu kan qabnu baayʼee dabalata; garuu qabxiin asitti ilaallannu gahee raajii Daaniʼeelii dha. Kaayyoon kitaaba Daaniʼeel, isa Daaniʼeel keeyyata kana keessatti bakka buʼu, yeroo kitaabichi hiikamu adeemsa qormaataa tarkaanfii sadii qabu uumuu dha. Daaniʼeel immoo hanga yeroo dhumaa, yeroo kitaabichi hiikamuutti, karaa isaa akka deemu itti himame. Xumuri boqonnaichaa yeroo dhumni gaʼu maal akka taʼu cimsee ibsa.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Nfuna, shiláye pó until the end ibe: té mu se fútánga, ne kushimika mu cípandá cobe ku mpelo ya mazuba. Daniel 12:13.
The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.
Daniyel kitabi, Daniyelin peyğəmbərlik günlərinin sonunda öz payında dayanmalı idi.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
«خدايون هڪ ماڻهوءَ کي جڏهن ڪو خاص ڪم ڪرڻ لاءِ ڏئي ٿو، تڏهن هن کي پنهنجي حصي ۽ پنهنجي جاءِ تي ائين بيهڻ گهرجي جيئن داني ايل بيٺو، خدا جي سڏي جو جواب ڏيڻ لاءِ تيار، ۽ سندس مقصد پورو ڪرڻ لاءِ تيار.» Manuscript Releases, volume 6, 108.
At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”
Dünyanın sonu olan 1798 yılında Daniel kendi kısmetinde durdu; bu, on üçüncü ayette “günlerin sonunda” diye ifade edilmiştir. Nebukadnessar’ın “yedi vakit” süren sürgününün sonu 1798’i belirler; çünkü o, “günlerin sonunda” nihayete erdi.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
వు దినముల అంతమున నేను నెబుకద్నెజరు నా కన్నులను ఆకాశమువైపు ఎత్తితిని; అప్పుడు నా వివేకము నాకు మరల వచ్చెను; నేను అత్యున్నతుని స్తుతించితిని, నిత్యజీవియైన వానిని ప్రసంశించితిని, ఘనపరచితిని; ఆయన అధికారము నిత్యాధికారము, ఆయన రాజ్యము తరతరములకు నిలిచియుండును. భూమి నివాసులందరును ఏమియు కానివారిగా ఎంచబడుదురు; ఆయన ఆకాశసైన్యమందు తన చిత్తప్రకారము చేయుచున్నాడు, భూమి నివాసుల మధ్యను అలాగే చేయుచున్నాడు; ఆయన చేతిని అడ్డగించువాడెవడును లేడు, “నీవేమి చేయుచున్నావు?” అని ఆయనతో చెప్పువాడును లేడు. అదే సమయమున నా బుద్ధి నాకు మరల వచ్చెను; నా రాజ్యమహిమ కొరకు నా గౌరవమును నా కాంతియు నాకు మరల వచ్చెను; నా మంత్రులును నా ప్రధానులును నన్ను ఆశ్రయించిరి; నేను నా రాజ్యమందు స్థిరపరచబడితిని, అత్యుత్తమ మహిమ నాకు మరియును కలుగజేయబడెను. ఇప్పుడు నేను నెబుకద్నెజరు పరలోకరాజును స్తుతించుచున్నాను, మహిమపరచుచున్నాను, ఘనపరచుచున్నాను; ఆయన కార్యములన్నియు సత్యమే, ఆయన మార్గములు న్యాయమే; అహంకారముగా నడుచువారిని ఆయన తగ్గించగలడు. దానియేలు 4:34–37.
The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”
“Díaspa tukuy” nisqa rimayqa 1798 watapi pacha tukukuypi tiempo-ta reqsichin. Chay pacha Nabucodonosorqa qhapaq kamachikuyninpi sayarichisqa karqa; manaña paganismop beastkunaq, papalismop beastkunaq historiantaqa kananñachu. Chay puntopi Nabucodonosorqa hunt’asqa tukusqa huk runata reqsichirqan, chayna ruwaspan Biblia profecíapi allpa beast-ta reqsichirqan, mayqenqa 1798 watapi kamachiyta qallariq; chay beastqa corderohina qallariq, ichaqa qhepaman dragónhina rimananpaq destinakusqa karqa. Payqa chay allpa beast-ta reqsichin, mayqenqa Isaías iskay chunka kinsayoqta hunt’achispa qanchis chunka simbólico watakunapaq kamachinan karqa, hinallataq literal qhapaq kamachikuynin qanchis chunka literal watakunapaq kamachisqan hina. Chay simbolismonqa sumaqta, mana imaynanpas llank’achiy atisqa hinam kachkan.
Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.
Nabucodonosor representa un vínculo profético entre los tres poderes representados en Apocalipsis, capítulos doce y trece. Allí se los identifica como el dragón, la bestia del mar y la bestia de la tierra. En Apocalipsis dieciséis se los identifica como los tres poderes que conducen al mundo al Armagedón. Los “siete tiempos” de Nabucodonosor vinculan a esas tres bestias, pues Babilonia literal ilustra a Babilonia espiritual, y la misma línea de profecía que se halla en el libro de Daniel es retomada en el libro de Apocalipsis, porque ambos libros se llevan mutuamente a la perfección.
Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.
ናቡከደነፆር በትንቢታዊ መገናኛነት መልክ 1798ን ከዘንዶው፣ ከአውሬው እና ከሐሰተኛው ነቢይ መካከል ይወክላል። 1798 ለመጀመሪያው መልአክ መልእክትና ለሚለራውያን ታሪክ “የፍጻሜው ዘመን” ነበረ። ዊልያም ሚለር የትንቢታዊ አወቃቀሩን በሙሉ በአረማዊነት ዘንዶንና በካቶሊክነት አውሬውን በመለየቱ ላይ እንዲመሠርት ተመርቶ ነበር፤ ነገር ግን አሜሪካን እንደ ምድር አውሬውና እንደ ሐሰተኛው ነቢይ አላየም። ከ1798 “የፍጻሜው ዘመን” በፊት ያለውን ታሪክ ማየት ይችል ነበር፣ ነገር ግን ወደፊቱ ገና ወደፊት ነበር። በ1989 “የፍጻሜው ዘመን” ግን እነዚያ ሦስቱ ኃይሎች በዚያን ጊዜ ይታወቁ ነበር።
The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.
Ұлы өзені — жетінші, сегізінші және тоғызыншы тараулардағы — 1798 жылы айдаһар мен аңның пайғамбарлық тұрғыдан танылуының мөрінің ашылуын бейнелейді. Оныншы, он бірінші және он екінші тараулардағы Хиддекел өзені 1989 жылы айдаһар, аң және жалған пайғамбардың пайғамбарлық тұрғыдан танылуының мөрінің ашылуын бейнелейді. Набуходоносор 1798 жылы келген бірінші періштенің қозғалысын білдіреді және ол 1989 жылы келген үшінші періштенің қозғалысын білдіретін Белшатсардың бейнесі болып табылады. Осы себепті төртінші тараудағы Набуходоносордың екінші түсі бірінші періштенің хабарын бейнелейді.
Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.
Nabukadnezarun “yeddi vaxtı” gələcək hökm barəsindəki xəbərdarlıq ismarıcının gəlişi ilə 1798-ci ildə “axır zamanında” başa çatdı. “Günlərin sonunda” o, iman gətirmiş bir adamdır; beləliklə, quzuya bənzər olduğu vaxt yer vəhşisinin Respublikaçı buynuzunu təmsil edir. Eyni zamanda o, yer vəhşisinin Filadelfiyalı Protestant buynuzunu təmsil edir.
As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.
Բաբելոնի առաջին թագավորը լինելով՝ նա նախապատկերում է Բաբելոնի վերջին թագավոր Բելշազարին։ Նրա դատաստանը նախապատկերվեց Նեբրովթի դատաստանով և, իր հերթին, նախապատկերեց Բելշազարի դատաստանը։ Նրա դատաստանը ներկայացնում էր հետաքննական դատաստանի բացումը 1844 թվականի հոկտեմբերի 22-ին։
Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.
Nabucodonosor, el rey, a todos los pueblos, naciones y lenguas que habitan en toda la tierra: Paz os sea multiplicada. Me ha parecido bien declarar las señales y maravillas que el Dios Altísimo ha hecho conmigo. ¡Cuán grandes son sus señales, y cuán poderosas sus maravillas! Su reino, reino sempiterno; y su señorío, de generación en generación. Yo, Nabucodonosor, estaba tranquilo en mi casa y floreciente en mi palacio. Vi un sueño que me espantó, y los pensamientos en mi cama y las visiones de mi cabeza me turbaron. Daniel 4:1–5.
The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”
Шор һүне Небухаднецарни қӧрхиткен, пе шор һүни символиказы «Аллабӱдие қӧрхӱң» деп адамларға буюрган биринҗи фәрештениң мәңгілік Ізги Хабарыны тәмсил эте.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Тэгээд би өөр нэгэн тэнгэрэлч тэнгэрийн мандлын дунд нисэн явахыг харлаа. Тэрээр газар дээр оршин суугчдад, мөн бүх үндэстэн, овог, хэл, ард түмэнд тунхаглах мөнхийн сайн мэдээг авч явж байв. Тэр чанга дуугаар ийн хэлэв: Бурханаас эмээгтүн, Түүнд алдрыг өргөгтүн. Учир нь Түүний шүүлтийн цаг иржээ. Тэнгэр, газар, тэнгис, усны ундаргуудыг бүтээсэн Нэгэнд мөргөцгөө. Илчлэлт 14:6, 7.
The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.
Päiväniönämäʋva agwɛ́ǹ̀ nà-gyɛ̀ŋ̀ tsó, kà nà-gyɛ̀ŋ̀ tsó kpá, nɛ̀ á yìrì nà ánjɛlì tsó pɔ̀lɛ, yìí nì mɛ̀nɔ̀ Mawu; nà-gyɛ̀ŋ̀ eve yìí nì na e lɛ̀ yìkɛkɛ̀; eye nà-gyɛ̀ŋ̀ etɔ̃ lɛ́ á yìrì kplɛ̀ áɖɔ̀nù gɔ̃̀ǹ eʋé. “Yìkɛkɛ̀” tsɔ̀ ɖe nùgbɔ̀, eye “go to” eve la le Nimrod ƒe dzudzɔ̃ɖo ɖeɖe me la yìrì afi si wòkpɔ̀ dɔ̀ ɖe du la kple xɔxɔ̃ la ƒe nùgbɔ̀. Enye ɖɔ̀nù-kpɔkpɔ́ ɖeɖe. Hame kple dukɔ ƒe tsatsame la nye lã la ƒe nɔnɔmetata, eye Nimrod ƒe nà-gyɛ̀ŋ̀ eve la nye le lã la ƒe nɔnɔmetata fiafia me; gake agwɛ́ǹ̀ nà-gyɛ̀ŋ̀ eve la he Mawu ƒe nùgbɔ̀ yìkɛkɛ̀ vɛ́, menye Nimrod tɔ́ la o.
Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.
Nabukadnetsarning qo‘rquvi birinchi sinovning ramzidir; xuddi Danielning Bobil taomini yemaslikni tanlagani kabi, chunki Daniel Xudodan qo‘rqar edi. Birinchi farishta tarixda 1798-yilda yetib keldi va shundan keyin 1840-yil 11-avgustda quvvatlantirildi. Nabukadnetsarning tush ko‘rishi birinchi xabarning kelishini oxirzamon davrida, 1798-yilda joylashtiradi.
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, 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. Daniel 4:5–9.
Ajnaꞌax nuwey, ikʼiꞌin inwóol tuꞌux tin wóol, yéetel le baꞌaliloꞌoboꞌ tiꞌ in pool ichil in wáayakiloꞌob tu yáanal in wáayakab ku yaantal ten tiꞌ máan. Tuméen lelaꞌ tsʼáaj in tʼaan beyoꞌ baꞌax ka tʼabsaꞌak tu táan in wóol tuláakal le máakoꞌob yaan u síijiloꞌob tiꞌ Babilonia, utiaꞌ ka u yúuchul ten bix u naꞌat le wáayakab. Ka táal le máakoꞌob ku meyaj yéetel pakʼikʼal, le xook kʼíinoꞌob, le Caldeoꞌoboꞌ, yéetel le tsʼak yáaxkʼinoꞌoboꞌ; ka tin tʼaanaj le wáayakab tu táanob, pero maꞌ tu yúuchulob ten bix u naꞌat. Chen tu tsʼookol táal Daniel tu táan in wóol, letiꞌeꞌ u kʼáabaꞌ Belteshazzar, beyaꞌal bix u kʼáabaꞌ in dios, yéetel ichil letiꞌ yaan u pixaniloꞌob le diosoꞌob santoꞌoboꞌ; ka tin tʼaanaj le wáayakab tu táan, kin waꞌalik: Belteshazzar, jalaꞌachil le máakoꞌob ku meyaj yéetel pakʼikʼal, tuméen in wojel wa u pixaniloꞌob le diosoꞌob santoꞌoboꞌ yaan tech, yéetel mixbaꞌal secreto maꞌ a suutsubtik, a’al ten le baꞌaliloꞌob tiꞌ in wáayakab in wilaj, yéetel bix u naꞌat. Daniel 4:5–9.
The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.
1798-шы сылдын, ла ахыр заманында, биринчи хабарнын келиви — Набухадоносорнын коркуву белен белгиленген ол — Даниил китабынын ачылырга тийиш болган ноқтасын билдиреди.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Pero tú, oh Daniel, cierra las palabras y sella el libro hasta el tiempo del fin: muchos correrán de aquí para allá, y la ciencia se aumentará. … Y él dijo: Anda, Daniel; pues estas palabras están cerradas y selladas hasta el tiempo del fin. Muchos serán purificados, emblanquecidos y probados; pero los impíos obrarán impíamente; y ninguno de los impíos entenderá, pero los entendidos entenderán. Daniel 12:4, 9, 10.
When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.
ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯂꯥꯏꯔꯤꯛ “ꯑꯦꯟꯗ ꯇꯥꯏꯝ”ꯗ ꯍꯥꯡꯗꯣꯛꯂꯕ ꯃꯇꯝꯗ, ꯃꯤꯑꯣꯏꯁꯤꯡꯕꯨ ꯏꯄꯥꯎ ꯄꯤꯈꯤꯕ ꯑꯁꯤ ꯃꯐꯝ ꯃꯁꯤꯂꯣꯟ ꯋꯥꯈꯜ ꯍꯦꯟꯒꯠꯄꯥ ꯑꯗꯨ ꯂꯩꯔꯨꯛ ꯌꯦꯡꯁꯤꯟꯕꯥ ꯑꯃꯁꯨꯡ ꯊꯤꯕꯥ ꯉꯝꯍꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯥꯒꯤ ꯑꯤꯄꯥꯎ ꯑꯁꯤꯅ ꯑꯔꯨꯕꯗ ꯈꯨꯔꯨꯝꯖꯔꯤꯕ ꯃꯤꯑꯣꯏꯒꯤ ꯃꯔꯤ ꯑꯅꯤ ꯄꯣꯛꯈꯤꯕꯅꯤ। ꯃꯔꯤ ꯑꯃꯅ ꯈꯪꯕ ꯉꯝꯗꯦ, ꯑꯇꯣꯞꯄ ꯃꯔꯤ ꯑꯃꯅ ꯈꯪꯕ ꯉꯝꯈꯤ। ꯕꯦꯕꯤꯂꯣꯟꯒꯤ ꯋꯥꯏꯁ ꯃꯦꯟ, “the magicians, the astrologers, the Chaldeans, and the soothsayers” ꯍꯥꯏꯅ ꯃꯃꯤꯡ ꯄꯤꯔꯤꯕ ꯃꯤꯁꯤꯡ ꯑꯁꯤꯅ, ꯑꯗꯨ ꯈꯪꯕ ꯉꯝꯗꯦ, ꯑꯗꯨꯕꯨ ꯗꯥꯅꯤꯌꯦꯜꯅ ꯈꯪꯈꯤ। ꯕꯦꯕꯤꯂꯣꯟꯒꯤ “wise men” ꯑꯁꯤꯅ ꯈꯪꯕ ꯉꯝꯗꯦ, ꯑꯗꯨꯅ ꯃꯈꯣꯏ ꯑꯄꯥꯡꯕꯁꯤꯡꯗꯨ ꯈꯣꯛꯂꯤ। ꯗꯥꯅꯤꯌꯦꯜꯅ ꯋꯥꯏꯁ ꯑꯗꯨꯗꯤ ꯈꯣꯛꯂꯤ।
We will continue Daniel chapter four in the next article.
Waxaan sii wadi doonnaa cutubka afraad ee Daanyeel maqaalka xiga.
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
«Amıssızlıq bilen Huday işine sadıq bolmaýanlarda prinsip ýokdur; olarnıñ niýetleri her hili ýagdaýda dogryny saýlamaga alyp barjak häsiýetde däldir. Hudaýyň hyzmatkärleri hemişe özleriniň Hojaýynynyň gözüniň astyndadygyny duýmaly. Belşassaryň mukaddeslige garşy edilen toýuna syn eden Şol Birisi biziň ähli edaralarymyzda, täjiriň hasap otagynda, hususy ussahanada hem bardyr; we gansyz el, nä derejede hudaýsöýmez patyşanyň elhenç hökümini ýazyp goýan bolsa, siziň äsgermezçiligiňizi hem şonça anyk ýazýandyr. Belşassaryň höküm edilşi otly sözler bilen ýazylýardy: “Sen terezi-de ölçendiň, we kem çykdyň”; eger siz Hudaý tarapyndan berlen borçlaryňyzy ýerine ýetirmeseňiz, siziň höküm edilşiňiz hem şonuň ýaly bolar». Messages to Young People, 229.