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.
Le symbole de Nebucadnetsar au chapitre quatre est saisissant. Ses « sept temps » préfiguraient les périodes durant lesquelles le paganisme (le perpétuel) et la papauté (la transgression dévastatrice) foulèrent aux pieds le sanctuaire et l’armée.
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.
Puis j’entendis un saint qui parlait; et un autre saint dit à celui qui parlait: Jusques à quand durera la vision concernant le sacrifice perpétuel et la transgression dévastatrice, pour livrer à la fois le sanctuaire et l’armée à être foulés aux pieds? 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.
Kuburandurwa kw’“Ubuturo bwera n’ingabo,” kuvugwa mu murongo wa cumi na gatatu, kugereranya na ya “bihe birindwi” byari ibya nyuma muri bibiri by’uburakari bw’Imana; kandi “bihe birindwi” bya Nebukadinezari bigereranya na bya “bihe birindwi” byari ibya mbere by’uburakari bw’Imana, ariko byombi bihagararirwa mu buhanuzi nk’umurongo umwe.
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.
Na nitanyoosha juu ya Yerusalemu kamba ya Samaria, na timazi ya nyumba ya Ahabu; nami nitaifuta Yerusalemu kama mtu aifutavyo sahani, akiifuta na kuigeuza juu chini. 2 Wafalme 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.
Daniel chapitre huit, et le verset treize, traite de la seconde ligne des indignations de Dieu, telle qu’elle fut exercée contre le royaume méridional de Juda, à partir de 677 av. J.-C. Les « sept temps » de Nebucadnetsar représentent la ligne de la première indignation de Dieu, telle qu’elle fut exercée contre le royaume septentrional d’Israël, à partir de 723 av. J.-C. Les « sept temps » de Nebucadnetsar représentent mille deux cent soixante années durant lesquelles le paganisme foula aux pieds le sanctuaire et l’armée, suivies des mille deux cent soixante années durant lesquelles la papauté foula aux pieds le sanctuaire et l’armée.
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.
Papalismus est tout simplement le paganisme revêtu de la profession du christianisme. Un « paganisme baptisé », pour ainsi dire. Il n’y a dans le catholicisme rien qui représente le Christ ni le christianisme. Le monde a appris ce fait dans l’histoire du Moyen Âge, mais depuis 1798, le monde l’a oublié. La papauté a le même cœur que le paganisme. La religion et les rites des religions sont identiques. Le jugement de Nebucadnetsar des « sept temps » consista en ce qu’un cœur de bête lui fut donné. Le cœur de bête qui lui fut donné était le cœur qui représentait la religion du paganisme, qu’il s’agît du paganisme ouvertement professé ou du paganisme voilé sous la forme du catholicisme. Sœur White identifie le dragon d’Apocalypse douze à Satan, mais, dans un sens secondaire, il désigne la Rome païenne.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
« Ainsi, bien que le dragon représente, au sens premier, Satan, il est aussi, au sens secondaire, un symbole de la Rome païenne. » 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.
La bête que Nebucadnetsar représentait pendant « sept temps » fut la bête du dragon pendant mille deux cent soixante jours, puis la bête du catholicisme pendant encore mille deux cent soixante jours. À la fin de ces jours, Nebucadnetsar est un symbole des États-Unis, qui sont finalement le faux prophète. Prophétiquement, Nebucadnetsar représentait le dragon, la bête et le faux prophète, qui sont les trois puissances constituant Babylone spirituelle et qui conduisent le monde à Armageddon. Nebucadnetsar représente Babylone littérale et, ce faisant, il fut employé comme symbole des trois puissances qui composent la Babylone spirituelle des derniers jours.
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.
Afin de reconnaître le symbolisme qui vient d’être identifié, il est important de situer d’abord Nebucadnetsar en 1798, lorsque son royaume est rétabli à la fin des « sept temps ». Nous établirons ce repère dans le chapitre quatre de Daniel, avant de commencer à parcourir le chapitre d’une manière plus systématique.
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.
Aku “bere fɛɛr de ban” ci 1798, a yalaŋ Danyɛli dafaŋa, ka yalaŋ o kɛlɛra o la a taamako la ka kɛnɛyaara ka nyɛta bɛɛ tɔɔ cogo la min bɛ se ka kɔrɔsi, ka saniya, ani ka se ka bɔ baarakɛlaw fɔɔrɔ fila. Danyɛli yalaŋa dafaŋa ye taamako-saba kɔrɔsiya kɔnɔ fɔlɔ ye, min sigilen don can minnu bɔra waati o waati la.
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.
እርሱም እንዲህ አለ፦ ዳንኤል ሆይ፥ ሂድ፤ እነዚህ ቃላት እስከ ፍጻሜው ዘመን ድረስ የተዘጉና የታተሙ ናቸውና። ብዙዎች ይነጻሉ፥ ነጭም ይሆናሉ፥ ይፈተኑማል፤ ክፉዎች ግን ክፉ ያደርጋሉ፤ ከክፉዎችም አንዳቸው አያስተውሉም፤ ጥበበኞች ግን ያስተውላሉ። ዳንኤል 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.
L’objectif prophétique du descellement du livre, qui se compose du livre de Daniel et du livre de l’Apocalypse, est de mettre à l’épreuve la génération qui est vivante pendant l’histoire où le livre est descellé. Dans Daniel douze, trois prophéties de temps sont identifiées. La première est les mille deux cent soixante années durant lesquelles la puissance du peuple saint devait être dispersée.
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.
Ngunit ikaw, Oh Daniel, isara mo ang mga salita, at tatakan mo ang aklat, hanggang sa panahon ng kawakasan: marami ang paroo’t parito, at ang kaalaman ay lalago. Nang magkagayo’y akong si Daniel ay tumingin, at narito, may nakatayong dalawa pa, ang isa sa dakong ito ng pampang ng ilog, at ang isa naman sa dakong yaon ng pampang ng ilog. At may nagsabi sa lalaking nadaramtan ng lino, na nasa ibabaw ng mga tubig ng ilog, Hanggang kailan mangyayari ang wakas ng mga kababalaghang ito? At aking narinig ang lalaking nadaramtan ng lino, na nasa ibabaw ng mga tubig ng ilog, nang itaas niya ang kaniyang kanang kamay at ang kaniyang kaliwang kamay sa langit, at sumumpa sa kaniya na nabubuhay magpakailanman na magiging sa isang panahon, mga panahon, at kalahati ng isang panahon; at kapag natapos na niyang pangalatin ang kapangyarihan ng banal na bayan, lahat ng mga bagay na ito ay matatapos. Daniel 12:4–7.
The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.
Les deux autres périodes prophétiques du chapitre douze sont de mille deux cent quatre-vingt-dix jours et de mille trois cent trente-cinq jours.
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.
വേറെ ഞാൻ കേട്ടു; എങ്കിലും ഗ്രഹിച്ചില്ല. അപ്പോൾ ഞാൻ ചോദിച്ചു: എന്റെ കർത്താവേ, ഈ കാര്യങ്ങളുടെ അന്ത്യം എന്തായിരിക്കും? അവൻ അരുളിച്ചെയ്തു: ദാനിയേലേ, നീ നിന്റെ വഴിക്കുപോവുക; കാരണം ഈ വാക്കുകൾ അന്ത്യകാലംവരെ അടച്ചുവെക്കപ്പെട്ടും മുദ്രയിടപ്പെട്ടും ഇരിക്കുന്നു. പലരും ശുദ്ധീകരിക്കപ്പെടുകയും വെളുപ്പിക്കപ്പെടുകയും പരീക്ഷിക്കപ്പെടുകയും ചെയ്യും; ദുഷ്ടന്മാർ ദുഷ്ടത ചെയ്യുകയും ചെയ്യും; ദുഷ്ടന്മാരിൽ ആരും ഗ്രഹിക്കയില്ല; ജ്ഞാനികൾ മാത്രമേ ഗ്രഹിക്കയുള്ളു. നിത്യത്യാഗം നീക്കിക്കളയപ്പെടുകയും ശൂന്യത വരുത്തുന്ന മ്ലേച്ഛവിഗ്രഹം സ്ഥാപിക്കപ്പെടുകയും ചെയ്യുന്ന സമയമുതൽ ആയിരത്തി ഇരുനൂറും തൊണ്ണൂറും ദിവസം ഉണ്ടാകും. കാത്തிருந்து ആയിരത്തി മൂന്നുനൂറും മുപ്പത്തഞ്ചും ദിവസത്തിലെത്തുന്നവൻ ഭാഗ്യവാൻ. ദാനിയേൽ 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…”
Dans ces versets, le « temps de la fin » est mentionné à deux reprises et défini comme le moment où les paroles de Daniel devaient être descellées. Les paroles qui font l’objet de ce descellage au « temps de la fin » sont les trois périodes prophétiques de mille deux cent soixante (un temps, des temps et la moitié d’un temps), mille deux cent quatre-vingt-dix et mille trois cent trente-cinq. Deux de ces trois périodes sont définies comme des « jours ». Deux des trois prirent fin en 1798, et la troisième prit fin à l’extrême fin de 1843. C’est à l’extrême fin de 1843, car le verset déclare : « heureux celui qui attendra, et qui parviendra jusqu’à… »
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.
Le mot « cometh » signifie touche. Béni donc est celui qui attend, et qui touche aussi le premier jour de 1844. Le temps du retard dans la parabole des dix vierges commença lors de la première déception de l’histoire millérite, et cette déception arriva le tout dernier jour de 1843, et le tout dernier jour de 1843 touche le tout premier jour de 1844. La bénédiction de l’attente commença lorsque le temps du retard commença à la première déception.
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.
មានអ្វីជាច្រើនទៀតដែលត្រូវលើកមកពិចារណាក្នុងខទាំងនេះ ប៉ុន្តែចំណុចដែលយើងកំពុងពិចារណានៅទីនេះ គឺតួនាទីព្យាការីរបស់ដានីយ៉ែល។ គោលបំណងនៃសៀវភៅដានីយ៉ែល ដែលដានីយ៉ែលតំណាងឲ្យនៅក្នុងអត្ថបទនេះ គឺដើម្បីបង្កើតដំណើរការសាកល្បងបីជំហាន នៅពេលសៀវភៅនោះត្រូវបានបើកត្រា។ ដានីយ៉ែលត្រូវបានប្រាប់ឲ្យទៅតាមផ្លូវរបស់ខ្លួនរហូតដល់ពេលវេលាចុងបញ្ចប់ នៅពេលដែលសៀវភៅនោះត្រូវបានបើកត្រា។ សេចក្តីសន្និដ្ឋាននៃជំពូកនេះសង្កត់ធ្ងន់លើអ្វីដែលនឹងកើតឡើង នៅពេលដែលពេលវេលាចុងបញ្ចប់មកដល់។
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.
Lakin sən sonadək öz yolunla get; çünki sən rahatlıq tapacaq və günlərin sonunda öz qismətində duracaqsan. Daniel 12:13.
The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.
Le livre de Daniel devait se tenir dans son lot à la fin des jours prophétiques de Daniel.
“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.
«Ло гәні малатәысӡа рус ҷыдак шьеиҭе, иара дгыланы дыҟазароуп иҿарҵаҿы һәмаҭәаҿы, Даниил ишыҟаз аиҧш, Анцәа иҳәарақәа рҭак ҟаиҵарц азхианы, Иарҭаҧхьаӡа анагӡара иазхианы». 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.”
Na ngonga ya suka na 1798, Daniele atɛlɛmaki na eteni na ye, oyo emonisami na vɛrsɛ ya zomi na misato lokola “na suka ya mikolo.” Suka ya kobenganama ya Nebukadanesala ya “ntango nsambo” emonisi 1798, mpo esukaki “na suka ya mikolo.”
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.
Na mwishoni mwa siku zile mimi Nebukadneza nikainua macho yangu kuelekea mbinguni, na fahamu zangu zikanirudia, nami nikambariki Aliye Juu Sana, nikamsifu na kumheshimu yeye aishiye milele, ambaye mamlaka yake ni mamlaka ya milele, na ufalme wake ni wa kizazi hata kizazi. Na wenyeji wote wa dunia huhesabiwa kuwa si kitu; naye hufanya kama apendavyo katika jeshi la mbinguni, na kati ya wenyeji wa dunia; wala hapana awezaye kuuzuia mkono wake, au kumwambia, Unafanya nini? Wakati uo huo akili zangu zikanirudia; na kwa ajili ya utukufu wa ufalme wangu, heshima yangu na fahari yangu zikanirudia; na washauri wangu na wakuu wangu wakanitafuta; nami nikathibitishwa katika ufalme wangu, na enzi kuu zilizo bora sana zikaongezwa kwangu. Basi mimi Nebukadneza namsifu na kumtukuza na kumheshimu Mfalme wa mbinguni, ambaye kazi zake zote ni kweli, na njia zake ni hukumu; na hao waendao kwa kiburi aweza kuwashusha. Danieli 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.”
“les derniers jours” désigne le temps de la fin en 1798. Nabuchodonosor fut alors affermi dans son royaume, lequel n’était plus l’histoire des bêtes du paganisme et de la papauté. À ce moment-là, Nabuchodonosor représentait un homme pleinement converti et, ce faisant, il représentait la bête de la terre de la prophétie biblique qui commença à régner en 1798; elle débuta comme un agneau, bien qu’elle fût destinée à parler finalement comme un dragon. Il représente la bête de la terre qui devait régner pendant soixante-dix années symboliques en accomplissement d’Ésaïe vingt-trois, de même que son royaume littéral régna pendant soixante-dix années littérales. Le symbolisme est « parfaitement hermétique ».
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.
Nebuchadnezzar predstavlja proročku vezu između triju sila prikazanih u Otkrivenju, u dvanaestom i trinaestom poglavlju. Ondje su označene kao zmaj, zvijer iz mora i zvijer iz zemlje. U Otkrivenju 16 prepoznate su kao tri sile koje vode svijet prema Armagedonu. Nebukadnezarovih „sedam vremena” povezuje sve tri te zvijeri, jer doslovni Babilon predočava duhovni Babilon, a ista proročka linija koja se nalazi u knjizi proroka Danijela nastavlja se u knjizi Otkrivenja, jer se te dvije knjige međusobno dovode do savršenstva.
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.
Nebucadnetsar naam 1798 ko ek nabuwatī kadi ke rūp mein dikhata hai jo ajgar, pashu, aur jhūṭhe nabī ke bīch sambandh sthāpit kartī hai. 1798 pahle farishte ke sandesh aur Millerite itihās ke liye “ant ka samay” thā. William Miller ko is bāt tak le jāyā gayā ki ve apnī pūrī nabuwatī sanrachnā ko paganism ke ajgar aur Catholicism ke pashu kī apnī pahchān par sthāpit kareṅ, lekin unhone United States ko na to dhartī ke pashu ke rūp mein aur na hī jhūṭhe nabī ke rūp mein dekhā. Ve 1798 mein “ant ka samay” se pahle kā itihās dekh sakte the, lekin bhaviṣya abhī bhaviṣya hī thā. 1989 mein “ant ka samay” par, tab in tīnoṅ shaktiyoṅ ko pahchān liyā jāegā.
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.
1798년의 용과 짐승에 대한 예언적 인식의 봉인은 다니엘서 7장, 8장, 9장의 울래 강으로 표상된다. 1989년의 용과 짐승과 거짓 선지자에 대한 예언적 인식의 봉인은 다니엘서 10장, 11장, 12장의 힛데겔 강으로 표상된다. 느부갓네살은 1798년에 도래한 첫째 천사의 운동을 대표하며, 그는 1989년에 도래한 셋째 천사의 운동을 대표하는 벨사살의 예표이다. 이러한 이유로 4장에 나오는 느부갓네살의 두 번째 꿈은 첫째 천사의 기별을 표상한다.
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.
Les « sept temps » de Nebucadnetsar prirent fin au « temps de la fin » en 1798, avec l’arrivée du message d’avertissement annonçant le jugement à venir. À « la fin des jours », il est un homme converti, représentant ainsi la corne républicaine de la bête qui monte de la terre, lorsqu’elle était semblable à un agneau. Il représente simultanément la corne protestante philadelphienne de la bête de la terre.
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.
En tant que premier roi de Babylone, il est le type de Belshatsar, le dernier roi de Babylone. Son jugement fut préfiguré par le jugement de Nimrod, et préfigura à son tour le jugement de Belshatsar. Son jugement représentait l’ouverture du jugement investigatif le 22 octobre 1844.
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.
ನುಬುಕದ್ನೆಜ್ಜರನೆಂಬ ಅರಸನು, ಭೂಮಿಯೆಲ್ಲೆಡೆ ವಾಸಿಸುವ ಸಕಲ ಜನಾಂಗಗಳಿಗೂ, ರಾಷ್ಟ್ರಗಳಿಗೂ, ಭಾಷೆಗಳಿಗೂ—ನಿಮಗೆ ಸಮಾಧಾನವು ಬಹಳವಾಗಲಿ. ಪರಾತ್ಪರ ದೇವರು ನನ್ನ ವಿಷಯವಾಗಿ ಮಾಡಿದ ಸೂಚಕ ಕಾರ್ಯಗಳನ್ನೂ ಅದ್ಭುತಗಳನ್ನೂ ಪ್ರಕಟಿಸುವುದು ಯುಕ್ತವೆಂದು ನಾನು ಮನಸಿಟ್ಟೆನು. ಆತನ ಸೂಚಕ ಕಾರ್ಯಗಳು ಎಷ್ಟೋ ಮಹತ್ತರವಾದವು! ಆತನ ಅದ್ಭುತಗಳು ಎಷ್ಟೋ ಪ್ರಬಲವಾದವು! ಆತನ ರಾಜ್ಯವು ನಿತ್ಯರಾಜ್ಯವಾಗಿದ್ದು, ಆತನ ಆಳ್ವಿಕೆಯು ತಲೆಮಾರಿನಿಂದ ತಲೆಮಾರಿಗೆ ಇರುವದು. ನಾನು, ನುಬುಕದ್ನೆಜ್ಜರನು, ನನ್ನ ಮನೆಯಲ್ಲಿ ನೆಮ್ಮದಿಯಾಗಿ ಇದ್ದೆನು; ನನ್ನ ಅರಮನೆಯಲ್ಲಿ ಸಮೃದ್ಧಿಯಿಂದ ವೃದ್ಧಿಯಾಗಿದ್ದೆನು. ಆಗ ನಾನು ಒಂದು ಕನಸನ್ನು ಕಂಡೆನು; ಅದು ನನಗೆ ಭಯವನ್ನು ಉಂಟುಮಾಡಿತು; ನನ್ನ ಹಾಸಿಗೆಯ ಮೇಲಿದ್ದ ಚಿಂತನೆಗಳೂ ನನ್ನ ತಲೆಯ ದರ್ಶನಗಳೂ ನನ್ನನ್ನು ಕಳವಳಪಡಿಸಿತು. ದಾನಿಯೇಲ 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.”
Le rêve inspira de la crainte à Nebucadnetsar, et le symbolisme du rêve représente l’Évangile éternel du premier ange, qui ordonne aux hommes de « craindre Dieu ».
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.
Na nikamwona malaika mwingine akiruka katikati ya mbingu, naye alikuwa na injili ya milele awahubirie hao wakaao juu ya nchi, na kila taifa, na kabila, na lugha, na jamaa, akisema kwa sauti kuu, Mcheni Mungu, na kumtukuza; kwa maana saa ya hukumu yake imekuja; naye abuduni yeye aliyezifanya mbingu, na nchi, na bahari, na chemchemi za maji. Ufunuo 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.
Faafan Wangeela bara baraa ergaa sadarkaa sadii qabuudha; sadarkaan inni jalqabaa, akkuma ergamaa isa jalqabaatiin bakka bu’etti, Waaqayyoon sodaachuu dha; sadarkaan lammaffaan ulfina isaaf kennuu dha; inni sadaffaan immoo yeroo murtii isaa tiin bakka bu’a. “Ulfinni” amala bakka bu’a; seenaa fincila Nimrood keessatti “deemuun” lammaffaanis iddoo amala magaalattii fi masaraa sanaa itti qorannoon godhame dha. Innis murtii qorannoo ture. Walitti makamni mootummaa fi mootummaa amantii fakkeenya bineensichaa dha; Nimrood immoo sadarkaa isaa lammaffaatti fakkeenya bineensichaa mul’isuutti ture; garuu sadarkaan lammaffaan Wangeela bara baraa ulfina amala Waaqayyoo argamsiisa malee, kan Nimrood miti.
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.
La peur de Nebucadnetsar est un symbole de la première épreuve, tout comme le fut le choix de Daniel de ne pas manger les mets de Babylone, car Daniel craignait Dieu. Le premier ange est apparu dans l’histoire en 1798, puis il reçut de la puissance le 11 août 1840. Le songe de Nebucadnetsar situe l’arrivée du premier message au temps de la fin, en 1798.
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.
Ndzi vonile norho leyi yi ndzi chavisiseke, kutani miehleketo ya mina ehenhla ka mubedo wa mina ni swivono swa nhloko ya mina swi ndzi karhatile. Hikokwalaho ndzi humesile xileriso leswaku ku nghenisiwa emahlweni ka mina hinkwavo vavanuna vo tlhariha va Babilona, leswaku va ndzi tivisa nhlamuselo ya norho leyi. Kutani ku nghene vamasalamusi, ni valangi va tinyeleti, ni Vakhaldeya, ni vavhumbi; ndzi va byerile norho emahlweni ka vona, kambe a va ndzi tivisanga nhlamuselo ya wona. Kambe eku heteleleni Daniyele a nghena emahlweni ka mina, loyi vito rakwe a nga Beltexatsara, hi ku ya hi vito ra xikwembu xa mina, naswona eka yena ku ni moya wa swikwembu swo kwetsima; kutani emahlweni ka yena ndzi vule norho, ndzi ku: O Beltexatsara, hosi ya vamasalamusi, leswi ndzi tivaka leswaku moya wa swikwembu swo kwetsima wu le ka wena, naswona a ku na xihundla lexi ku karhataka, ndzi byela swivono swa norho ya mina leyi ndzi yi voneke, ni nhlamuselo ya wona. 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.
L’arrivée du premier message au temps de la fin, en 1798, laquelle est représentée par la crainte de Nebucadnetsar, marque le moment où le livre de Daniel devait être descellé.
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.
أما أنت يا دانيال، فأخفِ الكلماتِ واختمِ الكتابَ إلى وقتِ النهاية؛ كثيرون يترددون جيئةً وذهابًا، والمعرفة تزداد. … فقال: اذهب يا دانيال، لأن الكلماتِ مخفيةٌ ومختومةٌ إلى وقتِ النهاية. كثيرون يتطهرون ويُبيَّضون ويُمتحنون؛ أمّا الأشرار فيفعلون شرًّا، ولا يفهم أحدٌ من الأشرار، أمّا الحكماء فيفهمون. دانيال 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.
。当《但以理书》在“末时”被开启之际，人蒙召前来考察知识的增长，而这一呼召最终产生了两等敬拜者。一等不能明白，另一等却能明白。巴比伦的智慧人，就是那被称为“术士、用法术的、迦勒底人，和观兆的”，不能明白；惟有但以理明白。巴比伦的“智慧人”不能明白，因此他们代表恶人；但以理则代表智慧人。
We will continue Daniel chapter four in the next article.
Nous poursuivrons le chapitre quatre de Daniel dans le prochain article.
“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.
« Ceux qui sont infidèles à l’œuvre de Dieu manquent de principes ; leurs mobiles ne sont pas d’une nature à les conduire à choisir le bien en toutes circonstances. Les serviteurs de Dieu doivent sentir en tout temps qu’ils sont sous le regard de leur Maître. Celui qui observa le festin sacrilège de Belshatsar est présent dans toutes nos institutions, dans le bureau de comptes du marchand, dans l’atelier privé ; et la main sans effusion de sang consigne tout aussi sûrement votre négligence qu’elle consigna l’effroyable jugement du roi blasphémateur. La condamnation de Belshatsar fut écrite en lettres de feu : “Tu as été pesé dans la balance, et tu as été trouvé insuffisant” ; et si vous manquez d’accomplir les obligations que Dieu vous a confiées, votre condamnation sera la même. » Messages to Young People, 229.