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.
Nabucodonosors andra dröm utmärker ”ändens tid”, då två klasser av tillbedjare kallas att komma och undersöka den ”ökade kunskapen” som förseglades upp i 1798. Daniel identifieras därefter också som Beltesassar och utpekas därigenom som Guds förbundsfolk, ty ett namnbyte markerar profetiskt en förbundsrelation. Nabucodonosor erkände att Daniel hade den helige Andes närvaro, och på grundval av sin tidigare erfarenhet av Daniel tänkte han att ”ingen hemlighet” skulle vålla Daniel svårighet, men hemligheten i denna dröm vållade Daniel svårighet.
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.
हे बेल्तशस्सर, हे जादूगारों के प्रधान, क्योंकि मैं जानता हूँ कि पवित्र देवताओं की आत्मा तुझ में है, और कोई भेद तुझे कठिन नहीं लगता, इसलिए मेरे उस स्वप्न के दर्शन, जो मैंने देखे हैं, और उसका अर्थ मुझे बता। मेरी शय्या पर मेरे मन के दर्शन ऐसे थे: मैंने देखा, और देखो, पृथ्वी के बीचोंबीच एक वृक्ष था, और उसकी ऊँचाई बहुत बड़ी थी। वह वृक्ष बढ़ा और बलवन्त हुआ, और उसकी ऊँचाई आकाश तक पहुँची, और उसका दृश्य सारी पृथ्वी के छोर तक था। उसके पत्ते सुन्दर थे, और उसका फल बहुत था, और उसमें सब के लिये भोजन था; मैदान के पशु उसकी छाया में रहते थे, और आकाश के पक्षी उसकी डालियों में बसेरा करते थे, और सब प्राणी उसी से पोषित होते थे। मैं अपनी शय्या पर अपने मन के दर्शनों में देख रहा था, और देखो, स्वर्ग से एक पहरुआ और एक पवित्र जन उतरा; उसने ऊँचे शब्द से पुकारकर यों कहा, इस वृक्ष को काट डालो, और उसकी डालियाँ छाँट दो, उसके पत्ते झाड़ दो, और उसका फल तितर-बितर कर दो; पशु उसके नीचे से हट जाएँ, और पक्षी उसकी डालियों से उड़ जाएँ। तौभी उसकी जड़ का ठूँठ पृथ्वी में रहने दो, यहाँ तक कि वह लोहे और पीतल के बन्धन से बँधा रहे, और मैदान की कोमल घास में पड़ा रहे; और वह आकाश की ओस से भीगता रहे, और उसका भाग पृथ्वी की घास में पशुओं के साथ हो। उसका मनुष्य का हृदय बदल जाए, और उसे पशु का हृदय दिया जाए; और उस पर सात काल बीतें। यह बात पहरुओं के फ़रमान से, और यह आज्ञा पवित्र जनों के वचन से है, इस अभिप्राय से कि जीवित लोग जान लें कि परमप्रधान मनुष्यों के राज्य में प्रभुता करता है, और उसे जिसे चाहता है उसे दे देता है, और उसके ऊपर मनुष्यों में से अति हीन को भी स्थापित कर देता है। यह स्वप्न मैंने, राजा नबूकदनेस्सर ने, देखा है। अब हे बेल्तशस्सर, तू इसका अर्थ बता, क्योंकि मेरे राज्य के सब बुद्धिमान पुरुष इसका अर्थ मुझे बताने में समर्थ नहीं हैं; परन्तु तू समर्थ है, क्योंकि पवित्र देवताओं की आत्मा तुझ में है। तब दानिय्येल, जिसका नाम बेल्तशस्सर था, लगभग एक घड़ी तक स्तब्ध रह गया, और उसके विचार उसे व्याकुल करने लगे। राजा ने कहा, हे बेल्तशस्सर, स्वप्न या उसका अर्थ तुझे व्याकुल न करे। बेल्तशस्सर ने उत्तर देकर कहा, हे मेरे प्रभु, यह स्वप्न तेरे बैरियों के लिये हो, और उसका अर्थ तेरे शत्रुओं पर घटित हो। दानिय्येल 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.
डैनियल उस स्वप्न और उसके अर्थ से “व्याकुल” हो उठता है, क्योंकि वह समझ सकता है कि नबूकदनेज़र उस अर्थ से अप्रसन्न हो सकता है; परन्तु जब नबूकदनेज़र उसे बोलने के लिए प्रोत्साहित करता है, तब डैनियल नबूकदनेज़र को आने वाले न्याय की चेतावनी देता है। आने वाले न्याय की यह चेतावनी उस प्रथम स्वर्गदूत की चेतावनी का प्रतीक है, जो अन्त-काल में, 1798 में, आया।
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.
Pea na ko e me‘a ko ia na‘e hingoa ai ‘a Taniela ko Pelitasasa, na‘e ofo lahi ia ‘i he houa ‘e taha, pea na‘e fakahoha‘asi ia ‘e hono ngaahi fakakaukau. Pea lea mai ‘a e tu‘i, ‘o pehē, Pelitasasa, ‘oua na‘a fakahoha‘asi koe ‘e he misi, pe ko hono fakamatala. Pea tali ‘e Pelitasasa ‘o pehē, ‘E hoku ‘eiki, ke ‘iate kinautolu ‘oku fehi‘a kiate koe ‘a e misi, pea ko hono fakamatala ke ‘i ho ngaahi fili. Taniela 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.
Daniel fue “espantado por una hora”. La “hora” es una de las cinco ocasiones en que aparece la palabra “hora” en el libro de Daniel, y no se encuentra en ningún otro lugar del Antiguo Testamento. Aquí representa el período de tiempo en que Daniel, al representar a los “sabios” que entienden el aumento del conocimiento, se prepara para dar la amonestación del primer ángel, que anuncia la apertura del juicio investigador el 22 de octubre de 1844. La interpretación que Daniel da del sueño incluye no solo el anuncio de un juicio venidero, sino también un llamado a Nabucodonosor para que cese de pecar, representando el evangelio eterno del primer ángel. La “hora” se ubicaría proféticamente en el tiempo del fin, en 1798, cuando el primer ángel llegó a la historia. El primer ángel llegó a la historia en 1798, al concluir los “siete tiempos” de la venganza de Dios ejecutada contra el reino del norte, comenzando en 723 a. C.
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.
Car ce seront des jours de vengeance, afin que toutes les choses qui sont écrites soient accomplies. Mais malheur à celles qui seront enceintes et à celles qui allaiteront en ces jours-là! car il y aura une grande détresse dans le pays, et de la colère contre ce peuple. Et ils tomberont sous le tranchant de l’épée, et ils seront emmenés captifs parmi toutes les nations; et Jérusalem sera foulée aux pieds par les Gentils, jusqu’à ce que les temps des Gentils soient accomplis. Luc 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.
Nebukadnezar phải sống với lòng dạ của một thú vật trong thời kỳ báo ứng của Đức Chúa Trời, là điều đã giáng trên vương quốc phía bắc của Y-sơ-ra-ên, vì Nebukadnezar là vua phương bắc. Lu-ca xác định chính cùng thời kỳ ấy là “các kỳ” (“các kỳ của dân Ngoại”), ở số nhiều, khi ông chỉ ra điểm chấm dứt của sự giày đạp Giê-ru-sa-lem.
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 wataanguka kwa makali ya upanga, nao watachukuliwa mateka na kupelekwa katika mataifa yote; na Yerusalemu utakanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 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.
Dalam kitab Wahyu, masa bangsa-bangsa lain menginjak-injak tempat kudus dan bala tentara itu hanya dinyatakan sebagai seribu dua ratus enam puluh tahun, karena hal itu semata-mata menekankan masa penganiayaan kepausan.
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.
किन्तु जो आँगन मन्दिर के बाहर है, उसे छोड़ दे, और उसका माप न ले; क्योंकि वह अन्यजातियों को दे दिया गया है; और वे पवित्र नगर को बयालीस महीने तक पैरों तले रौंदेंगे। और मैं अपने उन दो गवाहों को अधिकार दूँगा, और वे टाट ओढ़े हुए एक हजार दो सौ साठ दिन तक भविष्यद्वाणी करेंगे। प्रकाशितवाक्य 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.
Le message d’avertissement adressé par Daniel à Nebucadnetsar représente l’avertissement du jugement à venir. L’arrivée de ce message d’avertissement est symboliquement située en 1798, moment où le premier ange est venu avertir du jugement investigatif imminent. Le jugement prédit sur Nebucadnetsar s’est accompli lors de la seconde occurrence du mot « heure » au chapitre quatre.
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.
Tout cela arriva au roi Nebucadnetsar. Au bout de douze mois, il se promenait dans le palais du royaume de Babylone. Le roi prit la parole et dit : N’est-ce pas ici Babylone la grande, que j’ai bâtie pour en faire la résidence royale, par la puissance de ma force et pour la gloire de ma majesté ? La parole était encore dans la bouche du roi qu’une voix descendit du ciel, disant : Roi Nebucadnetsar, c’est à toi qu’il est parlé : le royaume t’est ôté. On te chassera du milieu des hommes, et ta demeure sera avec les bêtes des champs ; on te fera manger de l’herbe comme aux bœufs, et sept temps passeront sur toi, jusqu’à ce que tu saches que le Très-Haut domine sur le royaume des hommes et qu’il le donne à qui il lui plaît. Au même instant, la parole s’accomplit sur Nebucadnetsar : il fut chassé du milieu des hommes, il mangea de l’herbe comme les bœufs, son corps fut trempé de la rosée du ciel, jusqu’à ce que ses cheveux crussent comme les plumes des aigles, et ses ongles comme les griffes des oiseaux. Daniel 4:28–33.
The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.
Fifidianana izay efa voalaza mialoha dia tonga tamin’ilay “ora” indrindra izay nanandratran’i Nebokadnezara ny fony tamin’ny fireharehana. Ilay fitsarana famotopotorana izay efa voalaza mialoha dia tonga rehefa nanomboka ny “oran” ny fitsarana famotopotoran’Andriamanitra.
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.
“သခင်၏ တရားစီရင်ခြင်း၏ နာရီ” ဖြစ်သော ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့သည် ဘုရားကို ကိုးကွယ်သူများကို အုပ်စုနှစ်စုအဖြစ် ပေါ်ထွက်စေခဲ့သည်။ ထိုအုပ်စုနှစ်စုကို ဒံယေလ အခန်းကြီး ၁၂ တွင် “ပညာရှိသူ” နှင့် “ဆိုးညစ်သူ” ဟု ကိုယ်စားပြုဖော်ပြထားပြီး၊ ထို့ပြင် ကညာဆယ်ယောက်၏ ဥပမာပုံပြင်တွင်လည်း “ပညာရှိသူ” သို့မဟုတ် “မိုက်မဲသူ” ဟု ကိုယ်စားပြုဖော်ပြထားသည်။ ထို့အပြင် ဟဗက္ကုတ် အခန်းကြီး ၂ တွင် ယုံကြည်ခြင်းအားဖြင့် ဖြောင့်မတ်ရာသို့ သတ်မှတ်ခံရသူများအဖြစ်လည်း ကိုယ်စားပြုဖော်ပြထားပြီး၊ သူတို့ကို တရားစီရင်ခြင်း၏ “နာရီ” ရောက်လာသောအခါ နေဗုခဒ္ဒနေဇာ၌ တွေ့မြင်ရသည့် တူညီသော စရိုက်လက္ခဏာကို ဖော်ပြပြသသူတို့နှင့် နှိုင်းယှဉ်ထားသည်။
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Siehe, wer stolz ist, dessen Seele ist nicht aufrichtig in ihm; der Gerechte aber wird durch seinen Glauben leben. Habakuk 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.
Katika kila moja ya mistari hiyo mitatu, makundi mawili yalidhihirishwa wakati “saa” ya hukumu yake ilipowadia tarehe 22 Oktoba, 1844, ambayo ndiyo inawakilishwa na “saa” ya hukumu ya Nebukadreza. Mwaka 1798 ulikuwa mwisho wa ghadhabu ya “kwanza” ya “nyakati saba,” wakati upapa ulipoacha kufanikiwa, kwa maana ulipata jeraha la mauti.
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.
Ug hari magabuhat sumala sa iyang kabubut-on; ug magapahitas-on siya sa iyang kaugalingon, ug magapadaku sa iyang kaugalingon labaw sa matag dios, ug magasulti ug katingalahang mga butang batok sa Dios sa mga dios, ug mouswag siya hangtod nga matuman ang kasuko: kay ang gitagal pagabuhaton gayod. Daniel 11:36.
1844, was the end of the “last” indignation:
1844, était la fin de la « dernière » indignation :
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.
Et il dit : Voici, je te ferai connaître ce qui arrivera à la fin de l’indignation ; car à l’époque fixée sera la fin. 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.”
Le premier emploi du mot « heure », dans le chapitre quatre de Daniel, représente 1798 ; laquelle fut la fin du « premier » de l’indignation de Dieu de « sept temps » contre le royaume du nord d’Israël ; l’arrivée du message du premier ange au temps de la fin ; et la fin des « sept temps » de Nebucadnetsar à la « fin des jours ».
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.
“ساعة” کا دوسرا استعمال، دانی ایل کے چوتھے باب میں، 1844 کی نمائندگی کرتا ہے؛ جو یہوداہ کی جنوبی سلطنت کے خلاف “سات زمانوں” کی “آخری” ناراضی کا خاتمہ تھا۔ یہ تفتیشی عدالت کے آغاز، اور نبوکدنضر کی ذاتی عدالت کے پہنچنے کا وقت بھی تھا۔
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.
Le chapitre premier retrace l’histoire du processus d’épreuve en trois étapes et marque la mise en puissance du message du premier ange le 11 août 1840. Le chapitre quatre représente l’arrivée du message du premier ange au temps de la fin en 1798, et doit être superposé au chapitre premier. Le chapitre quatre met l’accent sur le message du premier ange et sur son avertissement d’un jugement approchant, et marque le 22 octobre 1844 ainsi que l’arrivée du message du troisième ange.
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.
Ensemble, ils représentent le commencement non seulement de l’adventisme, mais aussi des États-Unis. Les chapitres un à trois traitent également de l’histoire à la fin de l’adventisme, et de la fin des États-Unis. Le chapitre cinq, ainsi que le témoignage de Belshatsar, s’accorde aussi avec ces trois premiers chapitres.
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.
Le chapitre un, en harmonie avec le chapitre quatre, représente le mouvement du premier ange et l’histoire du moment où le livre de Daniel fut descellé au temps de la fin, en 1798. Le message alors descellé est symbolisé par la vision du fleuve d’Ulaï, qui représente l’accroissement de la connaissance contenu dans les chapitres sept, huit et neuf de Daniel.
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.
I te toru o nga tau o te kingitanga o Kingi Perehatara ka puta mai he kite ki ahau, ara ki ahau, ki a Raniera, i muri iho i tera i puta mai ki ahau i te timatanga. A i kite ahau i roto i te kite; a, i ahau e titiro ana, na, i Huhana ahau i te whare kingi, i te mea kei te kawanatanga o Erama; a i kite ahau i roto i te kite, a i te taha ahau o te awa o Urai. Raniera 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.
Les chapitres un à trois, en lien avec le chapitre cinq, représentent le mouvement du troisième ange et l’histoire de l’époque où le livre de Daniel fut descellé en 1989. Le message alors descellé est symbolisé par la vision du fleuve Hiddékel, laquelle représente l’accroissement de la connaissance contenu dans les chapitres dix, onze et douze.
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.
እኔም በፊተኛው ወር በሃያ አራተኛው ቀን፣ በታላቁ ወንዝ አጠገብ ሳለሁ፣ እርሱም ሂዴቄል ነው። ዳንኤል 10፥4።
We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.
Nous poursuivrons notre examen de la lignée de Nebucadnetsar et de Belshatsar dans le prochain article.
“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.
“Waxaa loo baahan yahay in Erayga Ilaah si aad uga dhow loo barto. Gaar ahaan waa in Daanyeel iyo Muujintaba loo fiirsadaa si aan weligeed hore loogu samayn taariikhda shaqadeenna. Waxaa dhici karta in aan wax yar ka yareyno hadalka ku saabsan xoogga Roomaanka iyo baabtinimada, hase yeeshee waa in aynu dadka ku baraarujinno waxa nebiyadu iyo rasuulladu ku qoreen waxyiga Ruuxa Ilaah. Ruuxa Quduuska ahi arrimaha sidaas buu u habeeyey, labadaba bixinta wax sii sheegidda iyo dhacdooyinka lagu sawirayba, si loo baro in wakiilka aadanuhu aanu muuqan, balse lagu qariyo Masiixa dhexdiisa, iyo in Rabbiga Ilaaha samada iyo sharcigiisa kor loo qaado.
“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.
« Lisez le livre de Daniel. Rappelez, point par point, l’histoire des royaumes qui y sont représentés. Voyez des hommes d’État, des conseils, de puissantes armées, et considérez comment Dieu a œuvré pour abaisser l’orgueil des hommes et jeter dans la poussière la gloire humaine. Dieu seul y est représenté comme grand. Dans la vision du prophète, on le voit renverser un puissant souverain et en établir un autre. Il est révélé comme le Monarque de l’univers, sur le point d’établir son royaume éternel — l’Ancien des jours, le Dieu vivant, la Source de toute sagesse, le Souverain du présent, le Révélateur de l’avenir. Lisez et comprenez combien l’homme est pauvre, combien il est fragile, combien sa vie est courte, combien il est sujet à l’erreur, combien il est coupable lorsqu’il élève son âme vers la vanité. »
“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].
“Roho Mtakatifu kupitia kwa Isaya anatuelekeza kwa Mungu, Mungu aliye hai, kuwa ndilo lengo kuu la kuzingatiwa—kwa Mungu kama alivyofunuliwa katika Kristo. ‘Kwa maana mtoto amezaliwa kwa ajili yetu, tumepewa mwana; na mamlaka yatakuwa begani mwake; na jina lake litaitwa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mkuu wa Amani’ [Isaiah 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.
“Ko te māramatanga i riro tika mai i a Raniera i te Atua, i homai rawa mō ēnei rā whakamutunga. Ko ngā kite i kite ai ia i ngā tahataha o te Ulai me te Hītekera, arā, ngā awa nunui o Hinara, kei te whakatutukihia ināianei, ā, kāore e roa ka tutuki katoa ngā mea i poropititia.”
“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.
«Предвидете околностите на еврејскиот народ кога биле дадени пророштвата на Даниел. Израелците беа во ропство, нивниот храм беше разрушен, а храмовата служба прекината. Нивната религија беше сосредоточена во обредите на жртвениот систем. Тие им ја придаваа сета важност на надворешните облици, додека го беа изгубиле духот на вистинското богослужение. Нивните служби беа изопачени со преданијата и обичаите на незнабоштвото, и при извршувањето на жртвените обреди тие не гледаа подалеку од сенката кон суштината. Тие не Го распознаа Христа, вистинскиот принос за гревовите на луѓето. Господ дејствуваше за да го одведе народот во ропство и да ги прекине службите во храмот, за надворешните обреди да не станат севкупност на нивната религија. Нивните начела и практики мораа да бидат очистени од незнабоштвото. Обредната служба престана за да може да оживее службата на срцето. Надворешната слава беше отстранета за да може да се открие духовното.» Manuscript Releases, volume 16, 333, 334.