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.
Rêya duyemîn a Nebukadnetsar “demê dawiyê” nîşan dide, dema ku du çînên perestvanan têne gazî kirin ku werin û “zêdebûna zanînê” ya ku di 1798-an de hatibû vekirin lêkolîn bikin. Paşê Daniel jî wekî Belteshazzar tê nasandin, û bi vî awayî ew wek gelê peymanê yê Xwedê tê nasandin, ji ber ku guherîna navê bi awayekî pêxemberî têkiliyek peymanê nîşan dide. Nebukadnetsar pejirand ku Daniel hebûna Ruhê Pîroz hebû, û li ser bingeha ezmûna xwe ya berê bi Daniel re, wî difikirî ku “tiştek veşartî” Daniel ê neêşîne, lê veşartiya vê rêyê Daniel êşand.
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.
ئەی بەلتەشەزار، گەورەی جادووان، چونکە دەزانم ڕۆحی خوداوە پیرۆزەکان لە تۆدایە و هیچ نهێنییەک تۆ ناهاژێنێت، ئەو دیمەنانەی خەونەکەم کە بینیومن و لێکدانەوەکەی بۆم بڵێ. ئەمانە دیمەنی سەرم بوون لەسەر جێگای خەومدا؛ بینیم، و ئەوەتا دارێک لە ناوەڕاستی زەوی، و بەرزییەکەی زۆر گەورە بوو. دارەکە گەورەبوو و بەهێز بوو، و بەرزییەکەی گەیشتە ئاسمان، و دیمەنەکەی هەتا کۆتایی هەموو زەوی دەبینرا: گەڵاکانی جوان بوون، و میوەکەی زۆر بوو، و لەوەدا خواردن بۆ هەمووان هەبوو: ئاژەڵانی کێو سایەیان لەژێرەوە هەبوو، و باڵندەکانی ئاسمان لە لقەکانیدا نیشتەجێ بوون، و هەموو گۆشت لێی خواردن دەکرد. لە دیمەنەکانی سەرم لەسەر جێگای خەومدا بینیم، و ئەوەتا چاودێرێک و یەکێکی پیرۆز لە ئاسمانەوە دابەزی؛ بە دەنگی بەرز هاواری کرد و ئاوا وتی: دارەکە ببڕن، و لقەکانی ببڕنەوە، گەڵاکانی بتەکێنن، و میوەکەی بڵاوبکەنەوە: با ئاژەڵان لەژێرەوەی دوور بکەونەوە، و باڵندەکانیش لە لقەکانی. بەڵام کۆڵەکەی ڕەگەکانی لە زەویدا بهێڵنەوە، تەنانەت بە قەڵاوێکی ئاسن و بڕۆنز، لە نێو گیا نەرماکەی کێودا؛ و با بە شەونمی ئاسمان تەڕ بێت، و بەشی لەگەڵ ئاژەڵان بێت لە گیاکەی زەویدا: با دڵی لە دڵی مرۆڤ بگۆڕدرێت، و دڵی ئاژەڵێک بدرێتێ؛ و با حەوت کات بەسەریدا تێپەڕن. ئەم بابەتە بە بڕیاری چاودێرانە، و داواکارییەکەش بە وشەی پیرۆزانە: بۆ ئەوەی زیندووان بزانن کە زۆرترین بەرز لە شانشینی مرۆڤدا فەرمانڕەوایی دەکات، و دەیدات بە هەر کەسێک کە بیەوێت، و کەمترین مرۆڤان لەسەری دادەنێت. من، پاشا نەبوخەدنەسر، ئەم خەونەم بینی. ئێستا تۆ، ئەی بەلتەشەزار، لێکدانەوەکەی ڕابگەیەنە، چونکە هەموو دانایانی شانشینەکەم ناتوانن لێکدانەوەکەی بۆم ئاشکرا بکەن: بەڵام تۆ دەتوانیت؛ چونکە ڕۆحی خوداوە پیرۆزەکان لە تۆدایە. ئینجا دانیال، کە ناوی بەلتەشەزار بوو، بۆ ماوەی یەک کاتژمێر سەرسام بوو، و بیرەکانی هەژاندنیان کرد. پاشا قسەی کرد و وتی، بەلتەشەزار، با نە خەونەکە و نە لێکدانەوەکەی تۆ ناهاژێنن. بەلتەشەزار وەڵامی دا و وتی، گەورەم، با خەونەکە بۆ ئەوانە بێت کە ڕقت لێ دەبن، و لێکدانەوەکەی بۆ دوژمنانت. دانیال 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.
Даниелът е „обезпокоен“ от съня и тълкуването, защото разбира как Навуходоносор би могъл да се оскърби от тълкуването; но щом Навуходоносор го насърчава да говори, Даниел отправя към Навуходоносор предупреждение за предстоящ съд. Предупреждението за предстоящия съд е символ на предупреждението на първия ангел, който дойде във времето на края, през 1798 година.
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.
Тӕ Даниил, кӕцы ном хуыдта Балтасар, фӕдзӕхста иу сахатмӕ, ӕмӕ йӕ уыдытӕ йӕ фыдæбон кодтой. Паддзах дзырдта ӕмӕ загъта: «Балтасар, ма дӕ тӕрсын уӕд фӕндыр, кӕнӕ йӕ ю ацыд.» Балтасар дзуапп дӕттыд ӕмӕ загъта: «Мӕ хицау, уыцы фӕндыр уӕд уыдонӕн, чи дӕ фыдбылыз кӕны, ӕмӕ йӕ ацыд дӕ ӕндӕргомтӕн.» Даниил 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.
ဒံယေလသည် “တစ်နာရီကြာ၍ အံ့အားသင့်လျက်ရှိ၏။” “နာရီ” ဟူသောစကားလုံးသည် ဒံယေလကျမ်းတွင် ငါးကြိမ်ပေါ်လာသော အနက်တစ်ရပ်ဖြစ်ပြီး၊ ဓမ္မဟောင်းကျမ်းတစ်လျှောက် အခြားမည်သည့်နေရာတွင်မျှ မတွေ့ရပါ။ ဤနေရာ၌ ၎င်းသည် အသိပညာတိုးပွားလာခြင်းကို နားလည်သော “ပညာရှိ” များကို ကိုယ်စားပြုသော ဒံယေလက ၁၈၄၄ ခုနှစ် အောက်တိုဘာ ၂၂ ရက်နေ့တွင် စစ်ဆေးစီရင်ခြင်း တရားစီရင်မှုဖွင့်လှစ်ခြင်းကို ကြေညာသော ပထမကောင်းကင်တမန်၏ သတိပေးစကားကို ပေးရန် ပြင်ဆင်နေသည့် အချိန်ကာလကို ကိုယ်စားပြုသည်။ ဒံယေလ၏ အိပ်မက်အနက်ဖော်ပြချက်တွင် လာမည့် တရားစီရင်မှုတစ်ရပ်ကို ကြေညာခြင်းသာမက၊ နေဗုခဒ္နက်ဇာအား အပြစ်မှ ရပ်စဲရန် ခေါ်ဆိုခြင်းလည်း ပါဝင်ပြီး၊ ထိုသည်မှာ ပထမကောင်းကင်တမန်၏ ထာဝရဧဝံဂေလိတရားကို ကိုယ်စားပြုသည်။ “နာရီ” သည် ပရောဖက်ပြုအဓိပ္ပာယ်အရ အဆုံးကာလဖြစ်သော ၁၇၉၈ ခုနှစ်တွင် တည်ရှိသည်ဟု ဆိုရမည်ဖြစ်ပြီး၊ ထိုအချိန်တွင် ပထမကောင်းကင်တမန်သည် သမိုင်းအတွင်းသို့ ဝင်ရောက်လာခဲ့သည်။ ပထမကောင်းကင်တမန်သည် ဘီစီ ၇၂၃ ခုနှစ်မှ စတင်ကာ မြောက်နိုင်ငံတော်အပေါ် ကျရောက်စေခဲ့သော ဘုရားသခင်၏ လက်စားချေခြင်း “ခုနစ်ကာလ” ၏ အဆုံး၌၊ ၁၇၉၈ ခုနှစ်တွင် သမိုင်းအတွင်းသို့ ဝင်ရောက်လာခဲ့သည်။
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.
Vokatra fanavotana ireo andro ireo, mba ho tanteraka izay rehetra voasoratra. Fa lozan’izay bevohoka sy izay mampinono amin’izany andro izany! fa hisy fahoriana lehibe amin’ny tany, ary fahatezerana amin’ity firenena ity. Ary ho lavon’ny lelan-tsabatra izy, ka ho entina ho babo any amin’ny firenena rehetra; ary Jerosalema ho voahitsaky ny jentilisa mandra-pahatanteraky ny andron’ny jentilisa. Lioka 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.
Nabucodonosor yay kawsanqa uywapa sonqonwan Diospa p’iñakuyninpa p’unchayninkama, chaymi apamusqa karqa Israelpa hanaq suyu pataman, imaraykuchus Nabucodonosorqa hanaq suyuq qhapaqnin karqa. Lucasmi chay kikin pacha sutichan “pachakuna” nispa (“gentilkunapa pachankuna”), achkaq rimaypi, Jerusalén llaqtata saruchasqa kaypa tukukuyninta señalananpim.
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.
Na ci tnabij ni tabak, ket maipanawda a kas balud iti amin a nasion: ket ti Jerusalem maipaspas ti Gentil, agingga a mapno dagiti tiempo dagiti Gentil. Lucas 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.
دە كتابهى ئاشکراکردندا، ماوهى كاتهكانى نەتەوەكان كه حهرهمى پیرۆز و سوپا پێشێل دەكرد، به سادەیى به دوازده سهد و شهست ساڵ ناسێنرا، چونكه به سادەیى تەنها جەختی لەسەر ماوەی چەوساندنەوەی پاپی دەکرد.
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.
Ngunit ang patyo na nasa labas ng templo ay pabayaan mo, at huwag mo nang sukatin; sapagkat ito ay ibinigay sa mga Gentil: at kanilang yuyurakan ang banal na lungsod sa loob ng apatnapu’t dalawang buwan. At bibigyan ko ng kapangyarihan ang aking dalawang saksi, at sila’y manghuhula sa loob ng isang libo’t dalawang daan at animnapung araw, na nadaramtan ng telang-sako. Pahayag 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.
Aysiisniil Danieeli Nebuchadnezzarassi kenname laattam, yaa dhufuutti jiru akeekkachiisa murtii bakka bu’a. Dhufaatiin ergaa akeekkachiisaa sanaa fakkeenyaan bara 1798 keessatti kaaʼameera; yeroo sanatti ergamaan inni jalqabaa murtii qorannoo dhihaachaa jiru akeekkachiisuuf dhufe. Murtiin Nebuchadnezzar irratti raawwatamuuf dursee himame, boqonnaa afur keessatti itti fayyadama jecha “sa’aatii” isa lammaffaa keessatti raawwatame.
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.
यओ सभि बाति राजा नबूकदनेस्सर पर आयल। बारह महीना के अन्त में ऊ बाबेल के राज्य-महल में टहल रहल छल। राजा बजल आ कहलथि, “की ई ओहि महान बाबेल नहि अछि, जे हम अपन शक्ति के सामर्थ्य सँ आ अपन महिमा के आदर लेल राज-निवासक रूप में बनौलहुँ?” एखनहुँ राजा के मुँहमे ई वचन छल, तखन स्वर्ग सँ एक आवाज पड़ल, “हे राजा नबूकदनेस्सर, तोरा लेल ई कहल जाइत अछि: राज्य तोरा सँ दूर कय देल गेल अछि। आ तोरा मनुख सभक बीच सँ निकालि देल जाएत, आ तोहर निवास मैदानक पशु सभक संग होयत; तोरा बैल जेकाँ घास खुआओल जाएत, आ तोरा ऊपर सात काल बीतत, जाबत धरि तूँ ई नहि जानि लेब कि परमप्रधान मनुखक राज्य पर शासन करैत छथि आ जकरा चाहैत छथि तकरा ई दैत छथि।” ओहि घड़ी ई बाति नबूकदनेस्सर पर पूरी भऽ गेल: आ ओ मनुख सभक बीच सँ निकालि देल गेलाह, आ बैल जेकाँ घास खाइत रहलाह, आ हुनकर देह स्वर्गक ओस सँ भीजल रहनि, जाबत धरि हुनकर केश उकाबक पाँख जेकाँ आ नाखून चिड़ैक पंजा जेकाँ नहि बढ़ि गेल। दानिय्येल 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.
Bichaa murteffamee sun duraaniin himame sana keessauma “sa’aatii” Nebukadnezaar garaan isaa of tuulummaatti ol ka’e keessatti dhufe. Bichaan qorannoo duraaniin himame sunis, yeroo “sa’aatiin” bichaa qorannoo Waaqayyoo jalqabe dhufe.
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.
Ang “oras” ng paghuhukom ng Diyos noong Oktubre 22, 1844, ay nagluwal ng dalawang uri ng mga mananamba, na inilarawan bilang “mga pantas” at “mga masama” sa ikalabindalawang kabanata ng Daniel, at inilarawan din bilang “mga pantas” o “mga hangal” sa talinghaga ng sampung dalaga, at inilarawan din bilang yaong mga inaring-ganap sa pamamagitan ng pananampalataya sa ikalawang kabanata ng Habakkuk, na inihambing sa mga naghayag ng gayunding pagkatao na tinaglay ni Nebukadnezar sa “oras” na dumating ang kaniyang paghuhukom.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Náháláʼ bí hólǫ́ʼígíí tʼáá íiyisí ádanííná; tʼáá íiyisí hólǫ́ʼí da. Dóó tʼáá ałtso yáʼátʼééhígíí bį́įh ádílwoʼígíí binahjįʼ doo shił bééhózin da; éí hágoóneeʼgo yił níłchʼiʼíídígíí yee yił níłchʼiʼííd dooleeł. 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.
Үч катардын ар бириндеги эки тап анын сотунун «сааты» 1844-жылдын 22-октябрында келгенде айкын болду; Небухаданасардын соттун «сааты» мына ушуну билдирет. 1798-жыл «жети убакыттагы» «биринчи» каардануунун аягы болгон, анткени папачылык гүлдөп-өсүүсүн токтоткон, себеби ага өлүмгө жеткирчү жараат тийген.
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.
U xaybu nag naxle’exik tu yóol; ka u tsolik u ba’, ka u nojochkuxtik u ba’ ichil tuláakal dios, ka u t’aan yéetel ba’ax suuts’uts’ tu contra le Yuumilo’ob Yuumo’, ka u séeb u meyaj jump’éel k’iin tak kin ts’o’okok le p’u’ulsajil; tumen le ba’ax ts’íibta’an yaan u beetik. Daniel 11:36.
1844, was the end of the “last” indignation:
1844-ը «վերջին» բարկութեան վերջն էր.
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.
And he said, behold, I will make thee know what shall be in the latter end of the indignation; for at the time appointed the end shall be. 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.”
Þa forma brúkingin av orðinum “hour” í fjórða kapitli hjá Daniel umboðar 1798; sum var endin á tí “fyrsta” av Guds vreiði í “sjey tíðum” ímóti norðurríkinum Ísrael; komu hins fyrsta eingilsboðsins á endatíðini; og endin á “sjey tíðum” hjá Nebukadnesari við “enda daganna.”
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.
دانێنانی دووەمی وشەی «کاتژمێر» لە بەشی چوارەمی دانیال، ساڵی 1844 نیشان دەدات؛ کە کۆتایی «دوایین» تووڕەیی «حەوت جار» بوو، دژ بە شانشینی باشووری یەهودا. هەروەها هاتنی دادوەریی لێکۆڵینەوەیی بوو، و دادوەریی کەسیی نەبوخەدنەسەر.
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.
Һәаҧшра акаҧсарактәи ахы иныҧшуеит ахырхәҭа х-ҧышәаратә процесс аҭоурых, насгьы инықәлыршәауеит актәи амаалықь иҳәамҭазы амчра аиура 1840 шықәса август 11 рзы. Аԥшьбатәи ахы иадырхоит актәи амаалықь иҳәамҭа аҵыхәтәантәи аамҭазы, 1798 шықәсазы, анагӡарахь ааира, насгьы уи раԥхьатәи ахы иақәҵатәуп. Аԥшьбатәи ахы агәазырҳауеит актәи амаалықь иҳәамҭа, уи иҳәаз ааигәахо аҭӡыӡара иазку агәҽанызаара, насгьы инықәлыршәауеит 1844 шықәса октябрь 22, насгьы ахԥатәи амаалықь иҳәамҭа аара.
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.
Ñuqanchik kuskaqa rikuchin manam Adventismoq qallariynillatachu, aswanpas Estados Unidospa qallariyntapas. Huk kama kinsa capitulokunaqa rimarinku hinallataq Adventismoq tukukuyninmanta, chaymantaq Estados Unidospa tukukuyninmantapas. Pichqa capítulo, Belshazzarpa testimunionsiwan kuska, chay ñawpaq kinsa capitulokunawanpas tupachakun.
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.
باب یک، در هماهنگی با باب چهار، نمایانگر حرکت فرشتۀ اول است و تاریخِ زمانی را نشان میدهد که کتاب دانیال در وقتِ آخر، در سال ۱۷۹۸، گشوده شد. پیامی که در آن هنگام گشوده گردید، با رؤیای نهر اولای نمادینه شده است، که بیانگر افزایشِ معرفتِ مندرج در بابهای هفت، هشت و نهِ دانیال است.
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.
په د بلشصر پاچا د سلطنت په دريیم کال کې، ما ته، هم ما ته دانیال ته، له هغې رؤیا وروسته چې په لومړي ځل ماته ښکاره شوې وه، یوه رؤیا ښکاره شوه. او ما په رؤیا کې ولیدل؛ او داسې وشول چې کله مې ولیدل، زه په شوشن ماڼۍ کې وم، چې د عیلام په ولایت کې ده؛ او ما په رؤیا کې ولیدل، او زه د اولای د سیند پر غاړه وم. دانیال 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.
Әуәлгі биринчи — үчинчи баплар, бешинчи бап билән уйғунлашқан һалда, үчинчи пәриштиниң һәрикитини вә Даниял китаби 1989-жили мөһүрдин ечилған дәвирниң тарихини билдүриду. Шу вақитта мөһүрдин ечилған хәвәр Һиддекәл дәриясиниң көрүнүши арқилиқ рәмзләштүрүлгән болуп, у онынчи, он биринчи вә он иккинчи бапларниң ичидики билимниң ешишини билдүриду.
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.
ကာလ၏ ပထမလ၏ နှစ်ဆယ့်လေးရက်မြောက်နေ့တွင်၊ ငါသည် ဟိဒ္ဒေကေလဟု ခေါ်သော မြစ်ကြီး၏ ကမ်းနား၌ ရှိနေ၏။ ဒံယေလ ၁၀:၄။
We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.
Ñuqanchik qhipa qillqapi Nebucadnezarpa Belshazzarpa mirayninta qhawarisunraq.
“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.
«Aya xayyaa Waaqaatiif qorannoon baay’ee dhihoodhaa ta’e barbaachisaa dha. Keessattuu, Daani’elii fi Mul’ata Yohaannis seenaa hojii keenya keessatti yeroo kamiyyuu caalaa xiyyeeffannaa argachuu qabu. Karaa muraasa tokko tokko irratti, waa’ee aangoo Roomaa fi Phaaphaasummaa ilaalchisee dubbachuuf wanti nu irraa hir’achuu danda’a; garuu raajonnii fi ergamoonni hafuura Waaqaatiin kakaafamanii waan barreessan irratti xiyyeeffannaa kennuu qabna. Hafuurri Qulqulluun, raajicha kennuu keessatti illee ta’e, taateewwan keessatti ibsaman keessatti illee, akka namaa hojii raawwatu mul’ata irraa fagaatu, Kiristoos keessatti dhokfamee turu, akkasumas Gooftaan Waaqni mootummaa waaqaa fi seerri Isaa ol kaafaman barsiisuuf, dhimma kana akkasitti qopheesseera.»
“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.
«Даниел номыг унш. Тэнд дүрслэгдэн гарсан хаанчлалуудын түүхийг зүйл бүрээр нь санан дууд. Төрийн зүтгэлтнүүд, зөвлөлүүд, хүчирхэг цэргүүдийг ажиглагтун, мөн Бурхан хэрхэн хүний бардамналыг номхруулж, хүний алдар сууг шороонд унагасныг хар. Гагцхүү Бурхан л агуу хэмээн дүрслэгддэг. Эш үзүүлэгчийн үзэгдэлд Тэр нэгэн хүчирхэг захирагчийг түлхэн унагаж, нөгөөг нь босгон байгуулж буйгаар үзэгддэг. Тэр Өөрийн мөнхийн хаанчлалыг байгуулах гэж буй орчлон ертөнцийн Хаан, Өдрүүдийн Эртний, амьд Бурхан, бүх мэргэн ухааны Эх Булаг, эдүгээг захирагч, ирээдүйг Илчлэгч мөн хэмээн илчлэгддэг. Унш, мөн хүн хоосон зүйлд сэтгэлээ өргөхдөө хичнээн ядуу, хичнээн хэврэг, хичнээн түр зуурын, хичнээн эндэмтэй, хичнээн буруутай болохыг ойлго.»
“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].
Isaiahas tru le Spiritu Santu punctat nos a Deus, su Deus vivu, comente su printzipale ogetu de atentzione—to a Deus gasi reveladu in Cristu. «A nois est nàschidu unu pippìu, a nois est dadu unu Fizu: e su guvernu at a èssere subra de sa ispàdua Sua: e su Nòmine Su at a èssere tzerriau Meravìllia, Cunsigeri, su Deus Poderosu, su Babbu Eternu, su Printzipe de sa Pache» [Isaiaha 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.
«Пурхуа зәриб Даниел ԥшьоуи Ибзу инеиуеит руауа зеижьыр аԥсақәа ииуит. Уи Улайи Хиддекели рыбжьахәы инырбаз аиԥшрақәа, Шинартәи урҭ адуӡӡақәа, уажәы рхыдҵақәа рынагӡара иаҿуп, нас иаҳәо зегьы ирҳәаз ахҭысқәа иаарласны ихьысуеит.
“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.
“Danieli yàquci yiñ jóg, xoolleen xaalisi réewum Yude yi. Bànni Israyil ñi nekkoon nañu ci njaam, seen kër Yàlla dafa yàqu woon, te liggéeyu kër Yàlla bi taxawoon na. Seen diine moo doon a dal ci ceremoni yi ak doxaliinu sarax si. Def nañu woon melokaan yu bitti yi nekk lu ëpp solo, fekk dañoo réer ruuhu jaamu dëgg. Seen jaamu dafa yàqu woon ndax cosaan yi ak jëf yi joge ci ñi dul jaamu Yàlla, te ci amale xeer yi ak sarax yi dañu woon xoolul lu weesu ker gi ba àgg ci dëgg gi mu tegtal. Xamunuñu woon Kirist, saraxu dëgg gi ngir bàkkaaru nit ñi. Boroom bi dafa jëf ngir yóbbu askan wi ci njaam, ak ngir taxawal liggéeyi kër Yàlla yi, ngir bañ a bàyyi ceremoni yu bitti yi nekk mbooloom seen diine. Waroon nañu sellal seen njàngat ak seen jëf ci lu aj ci ñi dul jaamu Yàlla. Saraxu doxaliin bi taxaw na ngir jaamu xol mi dellusi. Ndono gu bitti gi jëlees na ngir lu ruuhu ji man a feeñ.” Manuscript Releases, volume 16, 333, 334.