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.
Ihe nnọchianya nke Nebukadneza n’isi nke anọ dị ịtụnanya. “Ugboro asaa” ya gosipụtara oge ndị ahụ nke ikpere arụsị (ihe a na-eme kwa ụbọchị), na ọchịchị popu (mmehie nke mbibi), zọọrọ ụlọ nsọ na usuu ndị agha n’okpuru ụkwụ.
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.
Mgbe ahụ anụrụ m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụụ ahụ ga-adị banyere àjà a na-achụ kwa ụbọchị, na njehie nke mbibi, nke na-enye ma ebe nsọ ahụ ma ìgwè ndị agha ahụ ka a zọda n’okpuru ụkwụ? 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.
Nzọpụta n’okpuru ụkwụ nke “ma ebe nsọ ma ndị agha ahụ,” e kwuru n’amaokwu nke iri na atọ, na-anọchi anya “oge asaa” nke bụ nke ikpeazụ n’ime iwe Chineke abụọ ahụ; ma “oge asaa” nke Nebukadneza na-anọchi anya “oge asaa” nke bụ nke mbụ n’ime iwe Chineke ndị ahụ, ma e gosipụtara ha abụọ n’amụma dịka otu ahịrị ahụ.
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.
Aga m agbatị n’elu Jerusalem eriri ịtụ nke Sameria, na nkume ịtụ nke ụlọ Ehab; m ga-ehichapụkwa Jerusalem dịka mmadụ na-ehichapụ efere, na-ehichapụ ya, ma tụgharịa ya ihu n’ala. 2 Ndị Eze 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 isi nke asatọ, na amaokwu nke iri na atọ, na-ekwu banyere ahịrị nke abụọ nke ọnụma Chineke, dịka e wetara ya n’elu alaeze ndịda nke Juda, malite na 677 BC. “Oge asaa” nke Nebukadneza na-anọchi anya ahịrị nke mbụ nke ọnụma Chineke, dịka e wetara ya n’elu alaeze ugwu nke Izrel, malite na 723 BC. “Oge asaa” nke Nebukadneza na-anọchi anya otu puku afọ abụọ na narị afọ isii nke ikpere arụsị ji zọda ebe nsọ na usuu ndị agha, nke afọ otu puku abụọ na narị afọ isii nke ọchịchị pope soro ya zọda ebe nsọ na usuu ndị agha.
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.
Papalizim bụ naanị ikpere arụsị ekpuchiri n’okwu ịkpọ onwe ya Ndị Kraịst. “Ikpere arụsị e mere baptizim,” dịka a pụrụ isi kwuo ya. Ọ dịghị ihe ọ bụla n’okpukpe Katọlik nke na-anọchite anya Kraịst ma ọ bụ Iso Ụzọ Kraịst. Ụwa mụtara eziokwu ahụ n’akụkọ ihe mere eme nke Oge Ọchịchịrị, ma kemgbe 1798, ụwa echefuola ya. Nnukwu ọchịchị papal nwere otu obi ahụ ikpere arụsị nwere. Okpukpe ahụ na emume nile nke okpukpe ndị ahụ bụ otu ihe. Ikpe Nebukadneza nke “oge asaa,” gụnyere ka e nye ya obi anụ ọhịa. Obi anụ ọhịa ahụ e nyere ya bụ obi ahụ nke nọchiri anya okpukpe ikpere arụsị, ma ọ bụrụ na ọ bụ ikpere arụsị kpọmkwem ma ọ bụ ikpere arụsị ekpuchiri ekpuchi n’ụdị Katọlik. Sista White na-akọwa na dragọn ahụ dị na Mkpughe iri na abụọ bụ Setan, ma n’echiche nke abụọ, ọ bụ Rome nke ikpere arụsị.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Ya mere, ebe dragọn ahụ, n’isi, na-anọchi anya Setan, ọ bụkwa, n’ụzọ nke abụọ, ihe nnọchianya nke Rom nke ndị ọgọ mmụọ.” 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.
Anụ ọhịa ahụ Nebukadneza nọchiri anya ya n’ime “oge asaa,” bụ anụ ọhịa nke dragọn ahụ ruo ụbọchị puku abụọ na narị isii na iri, ma emesịa bụrụ anụ ọhịa nke Katọlik maka ụbọchị puku abụọ na narị isii na iri ọzọ. N’ọgwụgwụ ụbọchị ndị ahụ, Nebukadneza bụ ihe nnọchianya nke United States, nke n’ikpeazụ bụ onye amụma ụgha. N’ụzọ amụma, Nebukadneza nọchiri anya dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha, ndị bụ ike atọ ahụ n’otu nke mejupụtara Babilọn ime mmụọ, ma ndị na-eduga ụwa gaa na Amagedọn. Nebukadneza na-anọchi anya Babilọn nkịtị, ma n’ime ime nke a, e jiri ya rụọ ọrụ dịka ihe nnọchianya nke ike atọ niile ndị mejupụtara Babilọn ime mmụọ nke ụbọchị ikpeazụ.
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.
Iji mata ihe nnọchianya e gosipụtara ugbu a, ọ dị mkpa ibu ụzọ chọpụta ebe Nebukadneza nọ n’afọ 1798, mgbe e weghachiri alaeze ya ná ngwụsị “oge asaa” ahụ. Anyị ga-eguzobe ihe ịrịba ama a n’isi nke anọ nke Daniel, tupu anyị amalite ịga n’isi ahụ n’ụzọ ka ahaziri nke ọma.
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.
N’oge “ọgwụgwụ ihe nile” na 1798, e meghere akwụkwọ Daniel, akwụkwọ ahụ wee mezue nzube ya nke iweta ìhè na-abawanye nke ga-anwale, mee ka ọ dị ọcha, ma mepụta òtù abụọ nke ndị na-efe ofufe. Mmeghe nke akwụkwọ Daniel na-egosi mmalite usoro ule nke nzọụkwụ atọ nke e wuru n’elu eziokwu ndị e kpughere n’oge ahụ.
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.
O wee sị, Gaa ije gị, Daniel: n’ihi na e mechiri okwu ndị a, ma kpuchie ha akara ruo oge ọgwụgwụ. Ọtụtụ ka a ga-eme ka ha dị ọcha, ma mee ka ha bụrụ ndị ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Daniel 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.
Ebumnuche amụma nke imeghe akwụkwọ ahụ nke mejupụtara akwụkwọ Daniel na akwụkwọ Mkpughe, bụ ịnwale ọgbọ ahụ nke dị ndụ n’oge akụkọ ihe mere eme ahụ a na-emeghe akwụkwọ ahụ. N’ime Daniel iri na abụọ, e nwere amụma oge atọ ndị a kọwara. Nke mbụ bụ puku afọ otu narị abụọ na iri isii ahụ e kwesiri ikesa ike nke ndị nsọ.
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.
Ma gị onwe gị, O Daniel, mechie okwu ndị a, kpọọkwa akwụkwọ ahụ akara, ruo n’oge ọgwụgwụ: ọtụtụ ga-agagharị ebe a na ebe ahụ, a ga-emekwa ka ọmụma bawanye. Mgbe ahụ, mụ onwe m Daniel lere anya, ma lee, ndị ọzọ abụọ guzo, otu n’akụkụ nke a nke ụsọ osimiri ahụ, nke ọzọkwa n’akụkụ nke ọzọ nke ụsọ osimiri ahụ. Otu wee sị nwoke ahụ yi uwe ọcha, onye ahụ nọ n’elu mmiri nke osimiri ahụ, Olee ogologo oge ka ọ ga-adị ruo n’ọgwụgwụ nke ihe ịtụnanya ndị a? Anụkwara m nwoke ahụ yi uwe ọcha, onye ahụ nọ n’elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya elu n’ebe eluigwe nọ, ma ṅụọ iyi site n’aka Onye ahụ nke na-adị ndụ ruo mgbe ebighị ebi, na ọ ga-adị ruo otu oge, oge abụọ, na ọkara oge; ma mgbe ọ ga-emezu ime ka ike nke ndị nsọ ahụ gbasaa, ihe ndị a niile ga-agwụ. 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.
Oge amụma abụọ ndị ọzọ dị n’isi nke iri na abụọ bụ ụbọchị otu puku narị abụọ na iri itoolu na ụbọchị otu puku narị atọ na iri atọ na ise.
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.
Anụrụ m, ma aghọtaghị m: mgbe ahụ, asịrị m, O Onyenwe m, gịnị ka njedebe ihe ndị a ga-abụ? O wee sị, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a ma kaa ha akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ndị na-acha ọcha, a ga-anwale ha; ma ndị ajọ omume ga-eme n’ajọ omume: ọ dịghịkwa onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị maara ihe ga-aghọta. Sitekwa n’oge a ga-ewepụ àjà a na-achụ kwa ụbọchị, ma guzosie ihe arụ ahụ nke na-eme ka ebe tọgbọrọ n’efu, a ga-enwe otu puku ụbọchị narị abụọ na iri itoolu. Ngọzi nādiri onye ahụ nke na-eche, ma ruo otu puku ụbọchị narị atọ na iri atọ na ise. Daniel 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…”
N’amaokwu ndị ahụ, a kpọtụrụ “oge ọgwụgwụ” ugboro abụọ ma kọwaa ya dịka ebe okwu Daniel ga-emeghe akara ya. Okwu ndị ahụ bụ isiokwu nke imeghe akara ha n’“oge ọgwụgwụ” bụ oge amụma atọ ahụ: puku narị abụọ na iri isii (otu oge, oge abụọ, na ọkara), puku narị abụọ na iri itoolu, na puku narị atọ na iri atọ na ise. A kọwara abụọ n’ime oge atọ ahụ dịka “ụbọchị.” Abụọ n’ime atọ ahụ kwụsịrị n’afọ 1798, nke atọ wee kwụsị n’ebe ngwụcha 1843 nọ n’onwe ya. Ọ bụ n’ebe ngwụcha 1843 nọ n’onwe ya, n’ihi na amaokwu ahụ na-asị, “ngọzi nādiri onye ahụ nke nāchere, ma rute na…”
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.
Okwu ahụ bụ “na-abịa,” pụtara na-eru aka. Ya mere, ngọzị dịrị onye ahụ nke na-eche, ma na-erukwa ụbọchị mbụ nke 1844 aka. Oge ichere nke ilu ụmụ agbọghọ iri ahụ malitere n’oge ndakpọ olileanya mbụ n’akụkọ ihe mere eme ndị Millerite, ma ndakpọ olileanya ahụ bịarutere kpọmkwem n’ụbọchị ikpeazụ nke 1843, ma ụbọchị ikpeazụ nke 1843 na-erukwa kpọmkwem ụbọchị mbụ nke 1844 aka. Ngọzị nke ichere malitere mgbe oge ichere malitere n’oge ndakpọ olileanya mbụ ahụ.
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.
E nwere ọtụtụ ihe ndị ọzọ a ga-atụle n’amaokwu ndị a, ma isi okwu anyị na-atụle ebe a bụ ọrụ amụma nke Daniel. Ebumnuche nke akwụkwọ Daniel, nke Daniel na-anọchi anya ya n’akụkụ amaokwu a, bụ imepụta usoro ọnwụnwa nke nzọụkwụ atọ mgbe a ga-emeghe akwụkwọ ahụ. A gwara Daniel ka ọ gaa n’ụzọ ya ruo oge ọgwụgwụ, mgbe a ga-emeghe akwụkwọ ahụ. Mmechi nke isi nke a na-eme ka a mata ihe ga-eme mgbe oge ọgwụgwụ ahụ rutere.
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.
Ma laa n’ụzọ gị ruo ọgwụgwụ: n’ihi na ị ga-ezu ike, ma guzo n’oke gị n’ọgwụgwụ nke ụbọchị ndị ahụ. Daniel 12:13.
The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.
Akwụkwọ Daniel ga-eguzo n’ókè-ala ya na njedebe nke ụbọchị amụma 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.
“Mgbe Chineke nyere mmadụ ọrụ pụrụ iche ka o rụọ, ọ ga-eguzo n’ókè na n’ọnọdụ ya dịka Daniel mere, dị njikere ịza oku Chineke, dị njikere imezu nzube Ya.” 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.”
N’oge ọgwụgwụ ahụ n’afọ 1798, Daniel guzoro n’òkè ya, nke e gosipụtara n’amaokwu nke iri na atọ dịka “na njedebe nke ụbọchị ndị ahụ.” Njedebe nke nchụpụ Nebukadneza nke “oge asaa” na-akọwa afọ 1798, n’ihi na ọ kwụsịrị “na njedebe nke ụbọchị ndị ahụ.”
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.
Ma n’ọgwụgwụ ụbọchị ndị ahụ, mụ onwe m, Nebukadneza, weliri anya m elu n’eluigwe, nghọta m wee lọghachikwute m; m wee gọzie Onye Kachasị Elu, m too ma sọpụrụ Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, onye ọchịchị ya bụ ọchịchị ebighị ebi, alaeze ya esitekwa n’ọgbọ ruo n’ọgbọ. A na-agụkwa ndị niile bi n’ụwa dịka ihe efu; ọ na-emekwa dịka uche ya si dị n’ìgwè ndị agha nke eluigwe, nakwa n’etiti ndị bi n’ụwa; ọ dịghịkwa onye pụrụ igbochi aka ya, ma ọ bụ sị ya, Gịnị ka ị na-eme? N’otu oge ahụ ka uche ziri ezi m lọghachikwutere m; ma n’ihi ebube nke alaeze m, nsọpụrụ m na ìhè m lọghachikwutere m; ndị ndụmọdụ m na ndị isi m wee chọọ m; e mekwara ka m guzosie ike n’alaeze m, a gbakwunyekwara m ịdị ukwuu nke karịrị akarị. Ugbu a mụ onwe m, Nebukadneza, na-eto ma na-ebuli elu ma na-asọpụrụ Eze nke eluigwe, onye ọrụ ya niile bụ eziokwu, ụzọ ya nile bụkwa ikpe ziri ezi; ndị na-eje ije n’nganga ka ọ pụrụ iweda ala. Daniel 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.”
Okwu a bụ “njedebe nke ụbọchị” na-anọchi anya oge ọgwụgwụ n’afọ 1798. E guzobere Nebukadneza mgbe ahụ n’alaeze ya, nke na-abụkwaghị akụkọ ihe mere eme nke anụ ọhịa nke ikpere arụsị na nke ikike papal. N’oge ahụ, Nebukadneza nọchiri anya nwoke a tọghatara nke ọma n’uju, ma n’ime ime nke a, ọ nọchikwara anya anụ ọhịa nke ụwa nke amụma Bible nke malitere ịchị n’afọ 1798, ọ malitekwara dịka nwa atụrụ, ọ bụ ezie na e debere ya ka o mesịa kwuo okwu dịka dragọn. Ọ na-anọchi anya anụ ọhịa nke ụwa nke ga-achị afọ iri asaa nke ihe nnọchianya n’ime mmezu nke Aịzaya iri abụọ na atọ, dịka alaeze nkịtị ya chịrị afọ iri asaa nkịtị. Ihe nnọchianya ahụ bụ “air tight.”
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.
Nebukadneza na-anọchite anya njikọ amụma dị n’etiti ike atọ ahụ a kọwara na Mkpughe isi nke iri na abụọ na nke iri na atọ. N’ebe ahụ, a kpọrọ ha dragọn ahụ, anụ ọhịa si n’oké osimiri pụta, na anụ ọhịa si n’ala pụta. Na Mkpughe isi nke iri na isii, a kọwara ha dị ka ike atọ ndị ahụ na-eduga ụwa gaa Amagedọn. “Oge asaa” nke Nebukadneza na-ejikọta anụ ọhịa atọ ahụ niile, n’ihi na Babilọn nkịtị na-egosi Babilọn ime mmụọ; otu ahịrị amụma ahụkwa nke dị n’akwụkwọ Daniel ka e bulitere n’akwụkwọ Mkpughe, n’ihi na akwụkwọ abụọ ahụ na-eme ka ibe ha zuo oke.
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.
Nebukadneza na-anọchi anya 1798 dị ka njikọ amụma n’etiti dragọn ahụ, anụ ọhịa ahụ na amụma ụgha ahụ. 1798 bụ “oge ọgwụgwụ” maka ozi nke mmụọ-ozi mbụ na akụkọ ihe mere eme nke ndị Millerite. E duuru William Miller ka o tọọ usoro amụma ya dum n’elu nghọta ya banyere dragọn nke ikpere arụsị na anụ ọhịa nke Katọlik, ma ọ hụghị United States dịka anụ ọhịa nke ụwa na amụma ụgha ahụ. O nwere ike ịhụ akụkọ ihe mere eme tupu “oge ọgwụgwụ” ahụ n’afọ 1798, ma ọdịnihu ka bụ ihe ga-adị n’ọdịnihu. N’“oge ọgwụgwụ” n’afọ 1989, a ga-amatazi ike atọ ahụ niile.
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.
Nmeghe nke nghọta amụma banyere dragọn ahụ na anụ ọhịa ahụ n’afọ 1798, ka e ji Osimiri Ulai nke isi nke asaa, nke asatọ na nke itoolu nọchite anya ya. Nmeghe nke nghọta amụma banyere dragọn ahụ, anụ ọhịa ahụ, na onye-amụma ụgha ahụ n’afọ 1989, ka e ji Osimiri Hiddekel nke isi nke iri, nke iri na otu na nke iri na abụọ nọchite anya ya. Nebukadneza nọchiri anya mmegharị nke mmụọ-ozi mbụ nke bịarutere n’afọ 1798, ma ọ bụkwa ụdị Belshaza, onye nọchiri anya mmegharị nke mmụọ-ozi nke atọ nke bịarutere n’afọ 1989. N’ihi nke a, nrọ nke abụọ Nebukadneza, n’isi nke anọ, nọchiri anya ozi nke mmụọ-ozi mbụ.
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.
“Ugboro asaa” nke Nebukadneza kwụsịrị n’oge “njedebe,” na 1798, site n’ịbịarute nke ozi ịdọ aka ná ntị banyere ikpe na-abịa. N’“njedebe nke ụbọchị ndị ahụ,” ọ bụ nwoke a tọghatara, ya mere ọ na-anọchi anya mpi Republican nke anụ ọhịa nke ụwa, mgbe ọ dị ka nwa atụrụ. N’otu oge ahụ kwa, ọ na-anọchi anya mpi Protestant nke Filadelfia nke anụ ọhịa nke ụwa.
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.
Dịka eze mbụ nke Babilọn, ọ na-anọchite anya Belshaza, eze ikpeazụ nke Babilọn. E ji ikpe e kpeere Nimrọd kọwaa n’onyinyo ikpe a ga-ekpe ya, ma n’aka nke ya, ọ nọchikwara ikpe a ga-ekpe Belshaza n’onyinyo. Ikpe e kpeere ya nọchiri anya mmeghe nke ikpe nyocha ahụ na Ọktoba 22, 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.
Nebukadneza eze, gwa mmadụ nile, na mba nile, na asụsụ nile, ndị bi n’ụwa niile; ka udo baa ụba n’ebe unu nọ. O yiri m ihe ọma igosi ihe ịrịba ama na ọrụ ebube ndị Chineke Kasị Elu rụworo n’ebe m nọ. Lee ka ihe ịrịba ama Ya si dị ukwuu! Lee kwa ka ọrụ ebube Ya si dị ike! alaeze Ya bụ alaeze ebighị ebi, ọchịchị Ya kwa sitere n’ọgbọ ruo n’ọgbọ. Mụ onwe m, Nebukadneza, nọ n’udo n’ụlọ m, na-eme nke ọma n’obí eze m: ahụrụ m nrọ nke mere ka m tụọ egwu, echiche ndị bịara m n’elu ihe ndina m na ọhụụ nke isi m nyere m nsogbu. 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.”
Nrọ ahụ mere Nebukadneza ka ọ tụọ egwu, ma ihe nnọchianya nke nrọ ahụ na-anọchi anya ozi-ọma ebighị ebi nke mmụọ-ozi mbụ, nke na-enye mmadụ iwu ka ha “tụọ Chineke egwu.”
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.
M wee hụ mmụọ-ozi ọzọ ka ọ na-efe n’etiti eluigwe, na-enwe ozi ọma ebighị ebi ka o zie ya ndị bi n’elu ụwa, na mba nile ọ bụla, na agbụrụ, na asụsụ, na ndị mmadụ nile, Na-ekwu n’oké olu, Tụọ egwu Chineke, nye kwa ya otuto; n’ihi na awa nke ikpe ya abịawo: kpọọkwa isiala nye onye kere eluigwe, na ụwa, na oké osimiri, na isi iyi nile nke mmiri. Mkpughe 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.
Oziọma ebighị ebi bụ ozi nke nzọụkwụ atọ; nzọụkwụ mbụ, dịka e sere ya n’onyinyo nke mmụọ ozi mbụ, bụ ịtụ egwu Chineke; nzọụkwụ nke abụọ bụ inye Ya otuto; nke atọkwa ka a na-anọchi anya ya site n’oge ikpe Ya. “Otuto” na-anọchi anya agwa, ma “gaa” nke abụọ n’akụkọ nnupụisi Nimrọd bụ ebe a nyochara agwa nke obodo ahụ na ụlọ elu ahụ. Ọ bụ ikpe nyocha. Njikọ nke ụka na ọchịchị bụ onyinyo nke anụ ọhịa ahụ, ma nzọụkwụ nke abụọ Nimrọd mere bụ n’igosipụta onyinyo nke anụ ọhịa ahụ; ma nzọụkwụ nke abụọ nke oziọma ebighị ebi na-amịpụta ito otuto agwa Chineke, ọ bụghị nke Nimrọd.
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.
Egwu Nebukadneza bụ ihe nnọchianya nke ule mbụ, dị nnọọ ka nhọrọ Daniel nke ịghara iri nri Babilọn si bụrụkwa ya, n’ihi na Daniel tụrụ egwu Chineke. Mmụọ-ozi mbụ bịarutere n’akụkọ ihe mere eme n’afọ 1798, e wee nyekwa ya ike n’ụbọchị Ọgọọst 11, 1840. Nrọ Nebukadneza na-edobe ọbịbịa nke ozi mbụ n’oge ọgwụgwụ n’afọ 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.
Ahụrụ m nrọ nke mere ka m tụọ egwu, echiche ndị bịara n’obi m n’elu ihe ndina m, na ọhụụ nke isi m, wee me ka obi jọọ m njọ. Ya mere, ewepụtara m iwu ka e webata ndị amamihe niile nke Babilọn n’ihu m, ka ha mee ka m mara nkọwa nrọ ahụ. Mgbe ahụ, ndị dibịa afa, ndị na-agụ kpakpando, ndị Kaldia, na ndị na-ajụ mmụọ bịara; m wee gwa ha nrọ ahụ n’ihu ha; ma ha emeghị ka m mara nkọwa ya. Ma n’ikpeazụ, Daniel bịara n’ihu m, onye aha ya bụ Belteshaza, dịka aha chi m si dị, onye mmụọ nke chi ndị nsọ dị n’ime ya; m wee gwa ya nrọ ahụ, sị, O Belteshaza, onye isi ndị dibịa afa, n’ihi na amaara m na mmụọ nke chi ndị nsọ dị n’ime gị, na ọ dịghị ihe nzuzo ọ bụla na-enye gị nsogbu, gwa m ọhụụ nile nke nrọ m nke m hụworo, na nkọwa ya. 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.
Mbata nke ozi mbụ ahụ n’oge ọgwụgwụ n’afọ 1798, nke ụjọ Nebukadneza nọchiri anya ya, na-akara oge e kwesịrị iwepu akara n’Akwụkwọ Daniel.
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.
Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo ọbụna n’oge ọgwụgwụ: ọtụtụ ga-agagharị ebe a na ebe ahụ, a ga-emekwa ka ọmụma bawanye. … O wee sị, Gaa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a ma kaa ha akara ruo n’oge ọgwụgwụ. A ga-asachapụ ọtụtụ, mee ka ha dị ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ma ọ dịghị onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. 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.
Mgbe e meghechara akwụkwọ Daniel n’oge “njedebe,” a kpọrọ ndị mmadụ ka ha bịa nyochaa mmụba nke ihe ọmụma ahụ, oku ahụ mechakwara mụpụta ụdị abụọ nke ndị na-efe ofufe. Otu ụdị enweghị ike ịghọta, nke ọzọ kwa nwere ike ịghọta. Ndị amamihe nke Babilọn, ndị e gosiri dị ka “ndị dibịa afa, ndị na-agụ kpakpando, ndị Kaldia, na ndị na-agba afa,” enweghị ike ịghọta, ma Daniel ghọtara. “Ndị amamihe” Babilọn ahụ enweghị ike ịghọta, ya mere ha na-anọchi anya ndị ajọ omume. Daniel nọchiri anya ndị maara ihe.
We will continue Daniel chapter four in the next article.
Anyị ga-aga n’ihu na Daniel isi nke anọ n’akwụkwọ na-esonụ.
“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.
“Ndị ahụ bụ ndị na-ekwesịghị ntụkwasị obi n’ọrụ Chineke enweghị ụkpụrụ; ebumnobi ha abụghị nke ga-eduga ha ịhọrọ ihe ziri ezi n’okpuru ọnọdụ niile. Ndị ohu Chineke ga-enwe mmetụta mgbe niile na ha nọ n’okpuru anya nke Onye na-arụrụ ha ọrụ. Onye ahụ nke lere oriri nsọ-emerụ-emerụ nke Belshaza anya nọkwa ugbu a n’ime ụlọọrụ anyị niile, n’ụlọ ebe a na-agụ ego nke onye ahịa, na n’ụlọọrụ nzuzo; aka ahụ na-enweghị ọbara na-edekwa nleghara anya unu anya n’ezie dịka o dere ikpe dị egwu nke eze onye nkwulu ahụ. E dere ọmụma ikpe Belshaza n’okwu ọkụ, ‘A tụrụ gị n’ọ̀tù, a hụkwara gị na ị dịrị arọ’; ma ọ bụrụ na unu ada imezu ọrụ dịịrị unu nke Chineke nyere unu, ikpe ọmụma unu ga-abụkwa otu ahụ.” Messages to Young People, 229.