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.

Akasimboli ka Nebukadinezari mu gice ca kane karatangaje. “Ibihe indwi” vyiwe vyagereranya ibihe vy’igihe aho ubupagani (ibango rya misi yose), n’ubupapa (igicumuro c’ugusesa), vyakandagira ahera n’ingabo.

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.

Hanyuma numvwa umutagatifu umwe avuga, maze undi mutagatifu abwira wa mutagatifu wavugaga ati: “Ibyo yeretswe bizageza ryari, ibyerekeye igitambo cya buri munsi n’igicumuro cy’ukurimbura, kugira ngo ubuturo bwera n’ingabo bihererweho bigasiribangwa?” Danieli 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.

Okupondwa kwa “patu pākumenelelu ne liŵa lya vāndu va nkhondo,” uko kwāsimikidwa mu vesi 13, kukwimira “nyengo zisano na ziŵiri,” izo zikaŵa zaumaliro za viŵiri vya ukali wa Chiuta; ndipo “nyengo zisano na ziŵiri” za Nebukadinezara zikuwimira “nyengo zisano na ziŵiri,” izo zikaŵa zakwamba za viŵiri vya ukali wa Chiuta, kweni vyose viŵiri vikuwonetsedwa mwachiprofeti nga ni mzere umoza.

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.

ئەواش هێڵی سامەریە بەسەر ئۆرشەلیمدا دەکێشم، و شاقوولی ماڵی ئەحئەب؛ وە ئۆرشەلیم دەسڕمەوە وەک مرۆڤێک قاپێک دەسڕێتەوە، دەسڕێتەوە و سەرووخوار دەیکات. ٢ پاشایان ٢١:١٣.

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.

Danyeri sura ya munane, na mstari wa kumi na tatu, inazungumzia mstari wa pili wa ghadhabu za Mungu, kama zilivyoletwa juu ya ufalme wa kusini wa Yuda, kuanzia mwaka 677 KK. “Nyakati saba” za Nebukadneza zinawakilisha mstari wa ghadhabu ya kwanza ya Mungu, kama ilivyoletwa juu ya ufalme wa kaskazini wa Israeli, kuanzia mwaka 723 KK. “Nyakati saba” za Nebukadneza zinawakilisha miaka elfu moja mia mbili na sitini ambayo upagani ulikanyaga patakatifu na jeshi, ikifuatiwa na miaka elfu moja mia mbili na sitini ambayo upapa ulikanyaga patakatifu na jeshi.

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.

Upapa ni kwa urahisi tu upagani uliotiwa kifuniko cha kukiri Ukristo. “Upagani uliobatizwa,” kama ilivyo. Katika Ukatoliki hakuna chochote kinachomwakilisha Kristo au Ukristo. Ulimwengu ulijifunza ukweli huo katika historia ya Zama za Giza, lakini tangu 1798, ulimwengu umesahau. Upapa una moyo uleule na upagani. Dini hiyo na ibada za dini hizo zinafanana kabisa. Hukumu ya “nyakati saba” ya Nebukadneza ilijumuisha kupewa moyo wa mnyama. Moyo wa mnyama aliopewa ulikuwa moyo uliowakilisha dini ya upagani, ikiwa ulikuwa upagani wa waziwazi au upagani uliojificha kwa vazi la Ukatoliki. Dada White anatambulisha kwamba yule joka katika Ufunuo kumi na mbili ni Shetani, lakini kwa maana ya pili ni Rumi ya kipagani.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Nên, trong ý nghĩa chủ yếu, con rồng tượng trưng cho Sa-tan; còn trong ý nghĩa thứ yếu, nó là biểu tượng của La Mã ngoại giáo.” 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.

Nyama yalinongelelwa na Nebukadreza kwa “nyakati saba” ilikuwa ni mnyama wa joka kwa siku elfu moja mia mbili sitini, kisha ikawa mnyama wa Ukatoliki kwa siku nyingine elfu moja mia mbili sitini. Mwishoni mwa siku hizo Nebukadreza ni ishara ya Marekani, ambayo hatimaye ni nabii wa uongo. Kinabii, Nebukadreza aliwakilisha joka, mnyama, na nabii wa uongo, ambao ndio mamlaka ya namna tatu yanayounda Babeli ya kiroho, nao huipeleka dunia kwenye Har–Magedoni. Nebukadreza anawakilisha Babeli halisi, na kwa kufanya hivyo alitumiwa kama ishara ya mamlaka zote tatu zinazounda Babeli ya kiroho ya siku za mwisho.

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.

Hakupok o manmanu mairitan nga simbolismo a natukoy, napateg a damo nga umuna a maikeddeng ti ayan ni Nabucodonosor idi 1798, idi naisubli ti pagarianna iti panungpalan dagiti “pito a panawen.” Ipasdekmi daytoy a waymark iti maikapat a kapitulo ti Daniel, sakbay a rugianmi a suroten ti kapitulo iti maysa nga ad-adda a sistematiko a wagas.

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.

Mu sala da dawiyê de di sala 1798-an de, pirtûka Danyêl hat vekirin, û pirtûk wê demê armanca xwe bi cih anî ku ronahiyek her ku diçe zêde dibe pêşkêş bike, ya ku dê biceribîne, paqij bike û du çînên perestkaran derxîne holê. Vekirina pirtûka Danyêl destpêka pêvajoya ceribandina sê-gavî nîşan dide, ku li ser rastiyên ku di wê demê de hatin eşkere kirin ava bûye.

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.

Kandi akamubwira ati: Genda, Daniyeli; kuko ayo magambo afunze kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazezwa, bazezwaho umweru, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora iby’ubugome; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa. Daniyeli 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.

Intumbero y’ubuhanuzi yo gukurwaho ikimenyetso ku gitabo kigizwe n’igitabo cya Daniyeli n’igitabo cy’Ibyahishuwe, ni ukugerageza igisekuru kizaba kiriho muri cya gihe cy’amateka igihe icyo gitabo kizaba gikuriweho ikimenyetso. Muri Daniyeli igice cya cumi na kabiri, hagaragajwamo ubuhanuzi butatu bw’igihe. Ubwa mbere ni imyaka igihumbi na magana abiri na mirongo itandatu, igihe imbaraga z’ubwoko bwera zagombaga gutatatanywa.

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.

Lakini wewe, ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu hiki, hata wakati wa mwisho; wengi watapita huku na huku, na maarifa yataongezeka. Ndipo mimi Danieli nikatazama, na tazama, walisimama wengine wawili, mmoja upande huu wa ukingo wa mto, na mwingine upande ule wa ukingo wa mto. Mmoja akamwambia yule mtu aliyekuwa amevaa kitani, aliyekuwa juu ya maji ya mto, Je! itakuwa muda gani hata mwisho wa maajabu hayo? Nikamsikia yule mtu aliyekuwa amevaa kitani, aliyekuwa juu ya maji ya mto, hapo alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aliye hai milele na milele, ya kwamba itakuwa kwa wakati, na nyakati, na nusu; na atakapokuwa amekwisha kuvunja nguvu za watu watakatifu, mambo hayo yote yatatimizwa. Danieli 12:4–7.

The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.

Muchinshi mutwe gwa ikumi na ibili, hariho ibindi bihe bibiri vya ubuhanuzi: imisi igihumbi kimwe n’amajana abiri na mirongo icenda, n’imisi igihumbi kimwe n’amajana atatu na mirongo itatu n’itanu.

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.

Ndzi twa, kambe a ndzi twisisanga; kutani ndzi ku: We Hosi ya mina, makumu ya swilo leswi ma ta va yini? Kutani a ku: Famba ndlela ya wena, Daniyele; hikuva marito lawa ma pfariwile naswona ma fungheriwile ku fikela enkarhini wa makumu. Vo tala va ta basisiwa, va endliwa vo basa, va ringiwa; kambe lavo homboloka va ta endla hi vuhomboloki; naswona a nga kona exikarhi ka lavo homboloka la nga ta twisisa; kambe lavo tlhariha va ta twisisa. Kutani ku sukela enkarhini lowu gandzelo ra masiku hinkwawo ri nga ta susiwa, ni xilo lexi nyenyetsaka lexi endlaka ku onhaka xi vekiwa, ku ta va ni masiku ya gidi rimwe na madzana mambirhi na makume nkaye. Ku katekile la rindzelaka, a fika eka masiku ya gidi rin’we na madzana manharhu na makume nharhu-ntlhanu. 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…”

Mumvesi agha “mukanda wa makumu” wavyongwerwa kavili ne kudingulula nge ni pano amangana gha Danieli ghazamuvumbulika. Amangana agho aghali mutu wa kuvumbulika pa “mukanda wa makumu” ni nyengo zitatu za uchimi: chikwi na mazana gha sita na makumi ghankhondi na limo (nyengo, nyengo, na hafu), chikwi na mazana gha mbili na makumi ghankhondi, na chikwi na mazana gha tatu na makumi ghankhondi na ghankhondi na ghano. Ziŵiri mwa nyengo zitatu izi zikusimikizgika kuti ni “mazuŵa.” Ziŵiri mwa zitatu izi zikamara mu 1798, ndipo yachitatu yikamara pa umaliro weneko wa 1843. Ni pa umaliro weneko wa 1843, pakuti vesi likuti, “ngwamudalitso uyo wakulindilira, na kufika ku…”

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.

Ijambo “aza” risobanura gukoraho. Nuko rero hahirwa uwutegereza, kandi agakoraho umunsi wa mbere wa 1844. Igihe cyo gutinda cyo mu mugani w’abakobwa icumi cyatangiye ku gucika intege kwa mbere mu mateka y’Abamilerite, kandi uko gucika intege kwageze ku munsi wa nyuma rwose wa 1843, kandi umunsi wa nyuma rwose wa 1843 ukora ku munsi wa mbere rwose wa 1844. Umugisha wo gutegereza watangiye igihe igihe cyo gutinda cyatangiraga ku gucika intege kwa mbere.

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.

Mavhesi ghanene ku hupo kuambua mu mavhesi agha, eli ng’anamwa yiitu apa ni wutemi wa kinabii wa Danieli. Shabaha ya chitabu cha Danieli, chenye Danieli anawakilisha mu kifungu iki, ni kuleta mchakato wa kujaribu wa hatua tatu panapoondolewa muhuri wa chitabu hicho. Danieli aliambiwa aende njia yakwe hata wakati wa mwisho, wakati ambako chitabu kilipaswa kuondolewa muhuri. Hitimisho la sura hiyo linasisitiza litakalotukia wakati wa mwisho utakapowadia.

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.

Lê tu heta dawiyê here; çimkî tu yê bêhnefisî, û di dawiya rojan de di para xwe de rawestî. Daniel 12:13.

The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.

Igitabo cya Daniyeli cyari guhagarara mu mugabane wacyo ku iherezo ry’iminsi y’ubuhanuzi ya Daniyeli.

“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.

“Lelo Nzambe apesi moto mosala moko ya sipesiale mpo na kosala, asengeli kotelema na eteni mpe na esika na ye lokola Daniele asalaki, pene ya koyanola na libiangi ya Nzambe, pene ya kokokisa mokano na Ye.” 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.”

Mwisho wa wakati katika mwaka wa 1798, Danieli alisimama katika fungu lake, jambo ambalo limeelezwa katika aya ya kumi na tatu kuwa ni “mwishoni mwa siku.” Mwisho wa kufukuzwa kwa Nebukadneza kwa “nyakati saba” unatambulisha mwaka wa 1798, kwa kuwa ulikoma “mwishoni mwa siku.”

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.

Ni ku nsiku muumaliro, ine Nebukadinezara nanyamulula menso ghane kulazga kuchanya, ndipo mahara ghane ghakawelera kwa ine; ndipo nkhamutumbika Mwenenkhongono Zachose, ndipo nkhamulumba na kumuchindika uyo ngwamoyo kwamuyirayira, uwo ufumu wake ngwaufumu wamuyirayira, ndipo ufumu wake ukufuma ku mphapu kuya ku mphapu. Ndipo wose awo ŵakukhala pa charu ŵakuŵerengeka nga mbachintu yayi; ndipo wakuchita mwakulingana na khumbo lake mu nkhondo ya kuchanya, na pakati pa awo ŵakukhala pa charu chapasi; ndipo kulije wangamukanizga woko lake, panji kumuphalira kuti, Ukuchita vichi? Pa nyengo yeneyiyo mahara ghane ghakawelera kwa ine; ndipo chifukwa cha uchindami wa ufumu wane, uchindami wane na kung’anima kwane vikawelera kwa ine; ndipo ŵalanguchi ŵane na mafumu ghane ŵakanipenja; ndipo nkhazikiskika mu ufumu wane, ndipo ukulu wakuluska ukasazgikira kwa ine. Sono ine Nebukadinezara nkhulumba na kukwezga na kuchindika Fumu ya kuchanya, wose mauteŵeti ghake mbunenesko, ndipo nthowa zake mbweruzgi; ndipo awo ŵakwenda mu kujikuzga wali na nkhongono zakuŵawuska pasi. 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.”

دې څرګندونې «د ورځو پای» په ۱۷۹۸ کال کې د پای زمانه تمثیلوي. نو نبوکدنصر په خپل سلطنت کې ټینګ شوی و، داسې سلطنت چې نور د بت‌پرستۍ او پاپ‌پالنې د ځناورو تاریخ نه و. په هماغه مهال، نبوکدنصر د یوه بشپړاً توبه‌ايستل شوي انسان استازیتوب کاوه، او په دې توګه یې د انجیل د نبوي ویناوو د ځمکې د ځناور استازیتوب هم کاوه، هغه چې په ۱۷۹۸ کې یې پاچهي پیل کړه؛ او هغه د وري په څېر پیل شو، که څه هم په پای کې ورته ټاکل شوې وه چې د اژدها په څېر وینا وکړي. هغه د ځمکې د هغه ځناور استازیتوب کوي چې د اشعیا درویشتم باب د پوره کېدو په ترڅ کې به اویا سمبولیک کاله حکومت کوي، لکه څنګه چې د هغه لفظي سلطنت اویا لفظي کاله حکومت وکړ. دغه سمبولیزم «بشپړ کلک او بې‌نیمګړتیا» دی.

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.

Nebukadnezar, Vahiy’in on ikinci ve on üçüncü bölümlerinde tasvir edilen üç kudret arasında peygamberlik bakımından bir bağ temsil eder. Orada bunlar ejderha, deniz canavarı ve yer canavarı olarak tanımlanır. Vahiy on altıncı bölümde ise, dünyayı Armagedon’a götüren üç kudret olarak tanımlanırlar. Nebukadnezar’ın “yedi vakti,” bu üç canavarın tümünü birbirine bağlar; zira lafzî Babil, ruhanî Babil’i tasvir eder ve Daniel kitabında yer alan aynı peygamberlik hattı Vahiy kitabında da ele alınır; çünkü bu iki kitap birbirini kemale erdirir.

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.

Nebuchadnezzar kuimira 1798 ngwâ gĩkũngũ kĩa kĩũprofeti gatagatĩ ka ndamathia, mnyama na mũnabii wa maheeni. Mwaka wa 1798 warĩ “ihinda rĩa mũthia” wa ujumbe wa malaika wa mbere na wa historia ya Millerite. William Miller nĩongoretwo gũtũma mwako wake wothe wa kĩũprofeti ũrũgamĩre igũrũ rĩa kumenya gwake ndamathia wa upagani na mnyama wa Ukatoliki, no ndaonire Merika ta mnyama wa thĩ na mũnabii wa maheeni. Aahotire kuona historia ya mbere ya “ihinda rĩa mũthia” mwaka wa 1798, no ũrĩa warĩ mbere warĩ ũtukũrũ. Na “ihinda rĩa mũthia” mwaka wa 1989, hinya icio ithatũ nĩcio ciari ciũkũrũke kumenyekana.

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.

1798 mu ijururwa ry’ukumenya k’ubuhanuzi kw’ikiyoka n’inyamaswa, rigereranywa n’Uruzi Ulai rwo mu bice bya karindwi, umunani n’icenda. Ijururwa ry’ukumenya k’ubuhanuzi kw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma mu 1989, rigereranywa n’Uruzi Hiddekel rwo mu bice bya cumi, cumi na kimwe na cumi na bibiri. Nebukadinezari agereranya umurimo w’umumarayika wa mbere wageze mu 1798, kandi ni ikigereranyo cya Belushazari ugereranya umurimo w’umumarayika wa gatatu wageze mu 1989. Ni cyo gituma inzozi za kabiri za Nebukadinezari, mu gice cya kane, zigereranya ubutumwa bw’umumarayika wa mbere.

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.

Nebukadinezareri “ɗiɗi jeɗɗi” njottii “e wakkati timmugol” e 1798, e yottagol ɓatakuru gasɗoore nde ardii haala kiita garoowa. “E timmugol balɗe,” o ɗon neɗɗo waylitii, ngal ngol o waɗi ndiiɗo cerol Repubulikaare ngol maral leyɗe, nde ngol woni no mbaalel. E wakkati gooto kadi, o waɗi ndiiɗo cerol Protestaŋkaaɗo Filadelfiyaare ngol maral leyɗe.

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.

बाबेलका पहिलो राजाका रूपमा, उसले बाबेलका अन्तिम राजा बेलशज्जरको पूर्वछाया प्रस्तुत गर्दछ। उसको न्याय निम्रोदको न्यायद्वारा पूर्वछायित थियो, र त्यसै क्रममा बेलशज्जरको न्यायको पनि पूर्वछाया प्रस्तुत गर्‍यो। उसको न्यायले २२ अक्टोबर, १८४४ मा अनुसन्धानात्मक न्यायको उद्घाटनलाई प्रतिनिधित्व गर्‍यो।

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.

Omukama Nebukadneza, eri abantu bonna, amahanga gonna, n’ennimi zonna, abatuula mu nsi yonna; emirembe gyeyongerwe gye muli. Nalaba nga kirungi okulaga obubonero n’ebyamagero Katonda Ali Waggulu ennyo bye yankolako. Obubonero bwe nga bunene! n’ebyamagero bye nga bya maanyi! obwakabaka bwe bwe bwakabaka obutaggwaawo, n’obufuzi bwe buliwo okuva mu mirembe gyonna okutuuka mu mirembe gyonna. Nze Nebukadneza nnali mpummudde mu nnyumba yange, era nga ndi mu bulungi mu lubiri lwange: ne ndaba ekirooto ekyantiisizza, n’ebyo bye nnalowooza nga ndi ku kitanda kyange n’okwolesebwa okw’omutwe gwange ne binneeraliikiriza. Danyeri 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.”

Ndoto hiyo ikamfanya Nebukadreza aogope, na ishara za ndoto hiyo zinawakilisha injili ya milele ya malaika wa kwanza, inayowaamuru wanadamu “kumcha Mungu.”

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.

Ndzi vona ntsumi yin’wana yi haha exikarhi ka matilo, yi ri ni evhangeli leri nga heriki leswaku yi ri twarisa eka lava tshamaka emisaveni, ni le ka matiko hinkwawo, ni tinyimba, ni tindzimi, ni vanhu; yi vula hi rito lerikulu yi ku: Chavani Xikwembu, mi xi nyika ku kwetsima; hikuva nkarhi wa vuavanyisi bya xona wu fikile; naswona gandzelani loyi a endlaka tilo, ni misava, ni lwandle, ni swihlovo swa mati. Nhlavutelo 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.

Injili ya milele ni ujumbe wa hatua tatu; hatua ya kwanza, kama inavyowakilishwa katika malaika wa kwanza, ni kumcha Mungu; hatua ya pili ni kumpa utukufu; na ya tatu inawakilishwa na saa ya hukumu yake. “Utukufu” huwakilisha tabia, na “njoni tushuke” ya pili katika kisa cha uasi wa Nimrodi ni mahali ambapo tabia ya mji na ya mnara ilichunguzwa. Ilikuwa ni hukumu ya uchunguzi. Muungano wa kanisa na serikali ndio sanamu ya mnyama, na hatua ya pili ya Nimrodi ilikuwa katika kudhihirisha sanamu ya mnyama, lakini hatua ya pili ya Injili ya milele huleta utukuzaji wa tabia ya Mungu, si ya Nimrodi.

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.

Ukutya kwaNebhukadenetsare kube ari ikimenyetso c’igeragezwa rya mbere, nk’uko n’uguhitamo kwa Daniyeli kutarya ibyokurya by’i Babuloni kwari ko, kuko Daniyeli yatinyaga Imana. Marayika wa mbere yaje mu mateka mu 1798, hanyuma ahabwa ubushobozi ku wa 11 Kanama 1840. Inzozi za Nebhukadenetsare zishyira ukuza k’ubutumwa bwa mbere mu gihe cy’iherezo mu 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 vone norho leyi yi ndzi chavise, kutani miehleketo leyi a yi ri ehenhla ka mubedo wa mina ni swivono swa nhloko ya mina swi ndzi karhatile. Hikokwalaho ndzi humesile xileriso leswaku ku tisiwa emahlweni ka mina hinkwavo vavanuna vo tlhariha va Babilona, leswaku va ndzi tivisa nhlamuselo ya norho. Kutani kungene vamasalamusi, ni va tinyeleti, ni Vakalidiya, ni vavhumbi; kutani ndzi va byela norho emahlweni ka vona; kambe a va ndzi tivisanga nhlamuselo ya wona. Kambe eku heteleleni Daniele a nghena emahlweni ka mina, loyi vito rakwe a ku ri Belteshazari, hi ku landza vito ra xikwembu xa mina, naswona loyi moya wa swikwembu swo kwetsima wu nga eka yena; kutani ndzi n’wi byerile norho emahlweni ka yena, ndzi ku: Wena Belteshazari, hosi ya vamasalamusi, hikuva ndza swi tiva leswaku moya wa swikwembu swo kwetsima wu le ka wena, naswona a ku na xihundla lexi ku karhataka, ndzi byele swivono swa norho ya mina leswi ndzi swi voneke, ni nhlamuselo ya swona. Daniele 4:5–9.

The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.

1798’de, yani Nebukadnessar’ın korkusuyla temsil edilen, son zamanda birinci mesajın gelişi, Daniel kitabının mührünün açılması gereken noktayı işaret eder.

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.

Lakini wewe, Ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu hiki, hata wakati wa mwisho: wengi watakwenda huku na huku, na maarifa yataongezeka. … Naye akasema, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watasafishwa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayefahamu; bali wenye hekima watafahamu. Danieli 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.

“අවසාන කාලයේ” දානියෙල්ගේ පොත මුද්‍රා විවෘත කළ විට, දැනුම වැඩිවීම සොයා බලා පරීක්ෂා කිරීම සඳහා මනුෂ්‍යයන් කැඳවනු ලැබූ අතර, එම කැඳවීම අවසානයේ නමස්කාරකයන්ගේ පංති දෙකක් ජනිත කළේය. එක් පංතියකට තේරුම් ගත නොහැකි වූ අතර, අනෙක් පංතියට තේරුම් ගත හැකි විය. “මායාකාරයන්, ජ්‍යෝතිෂ්‍යකරුවන්, කල්දෙවරුන් සහ පේනකාරයන්” ලෙස නිරූපිත බබිලෝනියේ ප්‍රඥාවන්තයෝ තේරුම් ගත නොහැකි වූ නමුත්, දානියෙල් තේරුම් ගත්තේය. බබිලෝනීය “ප්‍රඥාවන්තයෝ” තේරුම් ගත නොහැකි වූ අතර, එබැවින් ඔවුන් දුෂ්ටයන් නියෝජනය කරති. දානියෙල් ප්‍රඥාවන්තයන් නියෝජනය කළේය.

We will continue Daniel chapter four in the next article.

Tukwataika na Daniyeli esuula ey’okuna mu kiwandiiko ekiddako.

“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.

“Wale ambao si waaminifu kwa kazi ya Mungu wanakosa kanuni; nia zao si za tabia itakayowaongoza kuchagua lililo jema chini ya hali zote. Watumishi wa Mungu wanapaswa kuhisi wakati wote kwamba wako chini ya jicho la Mwajiri wao. Yeye aliyeitazama karamu ya unajisi ya Belshaza yupo katika taasisi zetu zote, katika chumba cha hesabu cha mfanyabiashara, katika karakana ya faragha; na mkono usio na damu unaandika kwa hakika vilevile uzembe wenu kama ulivyoandika hukumu ya kutisha ya mfalme huyo mkufuru. Hukumu ya Belshaza iliandikwa kwa maneno ya moto, ‘Umepimwa katika mizani, nawe umeonekana kuwa umepungukiwa’; na mkishindwa kutimiza wajibu mliopewa na Mungu, hukumu yenu itakuwa iyo hiyo.” Messages to Young People, 229.