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.

Mahagaga ny tandindon’i Nebokadnezara ao amin’ny toko fahefatra. Ny “fotoana fito” nanjo azy dia naneho mialoha ireo vanim-potoana izay nanitsahan’ny fanompoan-tsampy (ny isan’andro) sy ny fahefana papa (ny fahadisoana mahavery) ny fitoerana masina sy ny tafika.

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.

Ary reko ny olo-masina iray niteny; ary nisy olo-masina iray hafa nilaza tamin’ilay olo-masina anankiray izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mahatsiravina, mba hanolorana ny fitoerana masina sy ny antokon’ny miaramila mba hohitsakitsahina? Daniela 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.

Ang pagpakanaug sa “maingon man sa balaang puloy-anan ug sa panon,” nga namatikdan sa bersikulo trese, nagrepresentar sa “pito ka mga panahon” nga mao ang ulahi sa duha ka mga kapungot sa Dios; ug ang “pito ka mga panahon” ni Nabucodonosor nagrepresentar sa “pito ka mga panahon” nga mao ang nahauna sa mga kapungot sa Dios, apan silang duha ginarepresentar sa profesiya ingon nga mao ra ang usa ka linya.

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.

Ary hovelariko ambonin’i Jerosalema ny famolain’i Samaria sy ny fitolanjan’ny taranak’i Ahaba; ary hofafako Jerosalema tahaka ny famafan’ny olona lovia, ka hofafany izy sady avadiny ambony ambany. 2 Mpanjaka 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 toko faha-valo, andininy faha-telo ambin’ny folo, dia miresaka ny tsipika faharoan’ny fahatezeran’Andriamanitra, araka izay nampiharina tamin’ny fanjakana atsimon’i Joda, nanomboka tamin’ny 677 BC. Ny “impito” an’i Nebokadnezara dia maneho ny tsipika voalohan’ny fahatezeran’Andriamanitra, araka izay nampiharina tamin’ny fanjakana avaratr’i Isiraely, nanomboka tamin’ny 723 BC. Ny “impito” an’i Nebokadnezara dia maneho ny arivo sy roan-jato sy enimpolo taona izay nanitsakitsahan’ny fanompoan-tsampy ny fitoerana masina sy ny tafika, narahin’ny arivo sy roan-jato sy enimpolo taona izay nanitsakitsahan’ny fahefan’ny papa ny fitoerana masina sy ny tafika.

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.

Ny Fapaly dia tsy inona fa fanompoan-tsampy voasaron’ny fiekem-pinoana kristiana. “Fanompoan-tsampy natao batisa”, raha azo ambara toy izany. Tsy misy na inona na inona maneho an’i Kristy na ny Kristianisma ao amin’ny Katolisisma. Nianatra izany zava-misy izany izao tontolo izao tamin’ny tantaran’ny Vanim-potoana Maizina, nefa hatramin’ny 1798 dia hadinon’izao tontolo izao izany. Mitovy fo amin’ny fanompoan-tsampy ny fahefana maha-papa. Mitovy tanteraka ny fivavahana sy ny fombafomban’ireo fivavahana ireo. Ny fitsarana “fito andro” nanjo an’i Nebokadnezara dia nahitana ny nanomezana azy ny fon’ny bibidia. Ny fon’ny bibidia izay nomena azy dia ilay fo izay naneho ny fivavahan’ny fanompoan-tsampy, na fanompoan-tsampy miharihary izany na fanompoan-tsampy miafina ao ambanin’ny endriky ny Katolisisma. Sister White dia manondro fa Satana no dragona ao amin’ny Apokalypsy toko faharoa ambin’ny folo, nefa amin’ny heviny faharoa dia i Roma mpanompo sampy izany.

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

“Koa na dia i Satana aza no tondroin’ilay dragona voalohany indrindra, dia tandindon’i Roma jentilisa koa izy amin’ny heviny faharoa.” 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.

Ilay bibidia izay nasehon’i Nebokadnezara nandritra ny “fotoana fito” dia ilay bibidian’ilay dragona nandritra ny arivo amby roa-jato sy enimpolo andro, ary avy eo dia ilay bibidian’ny Katolisisma nandritra ny arivo amby roa-jato sy enimpolo andro hafa koa. Amin’ny faran’ireo andro ireo, Nebokadnezara dia tandindon’i Etazonia, izay amin’ny farany dia ilay mpaminany sandoka. Ara-paminaniana, Nebokadnezara dia naneho ilay dragona sy ilay bibidia ary ilay mpaminany sandoka, izay hery mitambatra telo mandrafitra an’i Babylona ara-panahy, sady izy ireo no mitarika izao tontolo izao ho any Hara-magedona. Nebokadnezara dia maneho an’i Babylona ara-bakiteny, ary amin’ny fanaovany izany dia nampiasaina ho tandindon’ireo hery telo rehetra mandrafitra an’i Babylona ara-panahy amin’ny andro farany izy.

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.

Mba hahafantarana ny tandindona vao notondroina dia zava-dehibe ny mametraka aloha an’i Nebokadnezara ao amin’ny taona 1798, rehefa tafaverina ny fanjakany amin’ny faran’ny “fotoana fito.” Hiorenantsika ao amin’ny Daniela toko fahefatra io marika io, alohan’ny hanombohantsika handroso amin’ny alalan’ny toko amin’ny fomba voalamina kokoa.

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.

Tamin’ny “andro farany” tamin’ny 1798 dia nofafana ny tombo-kasen’ny bokin’i Daniela, ary tamin’izany dia tanteraka ny tanjony amin’ny fanolorana fahazavana mitombo izay hitsapa sy hanadio ary hamoaka antokon’olona mpivavaka roa. Ny fanokafana ny bokin’i Daniela no manamarika ny fiandohan’ilay fizotry ny fitsapana misy dingana telo, izay miorina amin’ireo fahamarinana naseho tamin’izany fotoana izany.

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.

Ary hoy Izy hoe: Mandehana amin’ny lalanao, ry Daniela; fa ny teny dia voahidy sy voaisy tombo-kase mandra-pahatongan’ny andro farany. Maro no hodiovina sy hohamasinina ary hosedraina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 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.

Ny tanjona ara-paminaniana amin’ny fanesorana ny tombo-kasen’ilay boky, izay ahitana ny bokin’i Daniela sy ny bokin’ny Apokalypsy, dia ny hitsapa ny taranaka velona mandritra ny tantara izay anesorana ny tombo-kasen’ilay boky. Ao amin’ny Daniela toko faharoa ambin’ny folo, dia misy faminaniana ara-potoana telo izay voafaritra. Ny voalohany dia ny arivo sy roanjato ary enimpolo taona izay hielezan’ny herin’ny vahoaka masina.

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.

Fa ianao kosa, ry Daniela, akatòny ny teny, ary asio tombo-kase ny boky hatramin’ny andro farany; maro no hihazakazaka erỳ sy eroa, ary hitombo ny fahalalana. Ary izaho Daniela nijery, ka, indro, nisy roa hafa nitsangana, ny iray tety amoron’ny ony, ary ny iray taty an-dafin’ny amoron’ny ony. Ary ny iray nilaza tamin’ilay lehilahy nitafy lamba rongony, izay teo ambonin’ny ranon’ny ony hoe: Mandra-pahoviana no ho tonga ny faran’ireo zava-mahagaga ireo? Ary reko ilay lehilahy nitafy lamba rongony, izay teo ambonin’ny ranon’ny ony, raha nanandratra ny tanany ankavanana sy ny tanany ankavia ho any an-danitra izy, ka nianiana tamin’Ilay velona mandrakizay fa ho amin’ny andro iray sy andro roa ary tapany izany; ary rehefa vitany ny hanaparitaka ny herin’ny vahoaka masina, dia ho tanteraka ireo zavatra rehetra ireo. Daniela 12:4–7.

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

Ny fe-potoana ara-paminaniana roa hafa ao amin’ny toko faha-roa ambin’ny folo dia arivo sy roanjato sy sivifolo andro ary arivo sy telonjato sy dimy amby telo-polo andro.

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.

Ary reko ihany, nefa tsy azoko; dia hoy izaho: Tompoko ô, ahoana no hiafaran’ireo zavatra ireo? Ary hoy izy: Mandehana amin’ny alehanao, ry Daniela; fa voahidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny fotoanan’ny farany. Maro no hodiovina sy hofotsiana ary hotsapaina; fa ny ratsy fanahy kosa hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Ary hatramin’ny fotoana hanesorana ny fanatitra isan’andro sy hananganana ny fahavetavetana mampahafoana, dia hisy arivo sy roanjato sy sivifolo andro. Sambatra izay miandry ka mahatratra ny arivo sy telonjato sy dimy amby telo-polo andro. Daniela 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…”

Ao amin’ireo andininy ireo, ny “fotoan’ny farany” dia resahina indroa sady faritana ho ilay fotoana hanesorana ny tombo-kase amin’ny tenin’i Daniela. Ny teny izay resahin’ny famahana tombo-kase amin’ny “fotoan’ny farany” dia ireo vanim-potoana ara-paminaniana telo, dia ny arivo sy roan-jato ary enimpolo (fotoana iray, fotoana roa, ary antsasaky ny fotoana), ny arivo sy roan-jato sy sivifolo, ary ny arivo sy telon-jato sy dimy amby telopolo. Ny roa amin’ireo vanim-potoana telo ireo dia faritana ho “andro.” Ny roa amin’ireo telo ireo dia nifarana tamin’ny 1798, ary ny fahatelo dia nifarana tamin’ny faran’ny taona 1843 mihitsy. Amin’ny faran’ny taona 1843 mihitsy izany, fa hoy ny andininy: “sambatra izay miandry ka tonga amin’ny…”

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.

Ny teny hoe “cometh” dia midika hoe mikasika. Sambatra araka izany izay miandry, sady mikasika koa ny andro voalohany amin’ny 1844. Ny fotoana niandrasana ao amin’ny fanoharana ny amin’ireo virijina folo dia nanomboka tamin’ilay fahadisoam-panantenana voalohany teo amin’ny tantaran’ny Millerita, ary izany fahadisoam-panantenana izany dia tonga tamin’ny andro farany indrindra tamin’ny 1843, ary ny andro farany indrindra tamin’ny 1843 dia mikasika ny andro voalohany indrindra amin’ny 1844. Ny fitahiana avy amin’ny fiandrasana dia nanomboka rehefa nanomboka ny fotoana niandrasana tamin’ilay fahadisoam-panantenana voalohany.

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.

Mbola betsaka kokoa no tokony horesahina ao amin’ireo andininy ireo, nefa ny hevitra dinihintsika eto dia ny anjara asa ara-paminanian’i Daniela. Ny tanjon’ny bokin’i Daniela, izay asehon’i Daniela ao amin’io andalana io, dia ny hiteraka dingam-pitsapana misy ambaratonga telo rehefa voavaha ny tombo-kasen’ilay boky. Nolazaina tamin’i Daniela mba handeha amin’ny lalany mandra-pahatongan’ny andro farany, amin’izay fotoana izay no hovalana ny tombo-kasen’ilay boky. Ny famaranana ny toko dia manasongadina izay hitranga rehefa tonga ny andro farany.

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.

Fa mandehana amin’ny lalanao ianao mandra-pahatongan’ny farany; fa hiala sasatra ianao, ary hitsangana amin’ny anjaranao amin’ny faran’ny andro. Daniela 12:13.

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

Ny bokin’i Daniela dia tokony hijoro amin’ny anjarany amin’ny faran’ny andro ara-paminaniana ao amin’i Daniela.

“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.

“Rehefa omenin’Andriamanitra asa manokana hotanterahina ny olona iray, dia tsy maintsy mijoro amin’ny anjara sy ny toerana voatendry ho azy izy tahaka an’i Daniela, vonona hamaly ny antson’Andriamanitra, vonona hanatanteraka ny fikasany.” 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.”

Tamin’ny fotoanan’ny farany tamin’ny 1798, dia nitsangana teo amin’ny anjarany i Daniela, izay aseho ao amin’ny andininy faha-telo ambin’ny folo hoe “amin’ny faran’ny andro.” Ny fiafaran’ny fandroahana an’i Nebokadnezara nandritra ny “impito” no manondro ny 1798, satria nifarana izany “amin’ny faran’ny andro.”

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.

Ary tamin’ny faran’ireo andro ireo, izaho Nebokadnezara dia nanandratra ny masoko ho amin’ny lanitra, ary niverina tamiko ny fahalalako; dia nisaotra ny Avo Indrindra aho ka nidera sy nanome voninahitra Ilay velona mandrakizay, izay fanapahany dia fanapahana mandrakizay, ary ny fanjakany dia hatramin’ny taranaka fara mandimby: Ary ny mponina rehetra etỳ ambonin’ny tany dia heverina ho tsinontsinona; ary manao araka ny sitrapony Izy eo amin’ny tafiky ny lanitra sy eo amin’ny mponina etỳ ambonin’ny tany; ary tsy misy mahatahiry ny tanany, na mahazo milaza aminy hoe: Inona no ataonao? Tamin’izany andro izany indrindra dia niverina tamiko ny saiko; ary noho ny voninahitry ny fanjakako dia niverina tamiko ny haja sy ny famirapiratako; ary nitady ahy ny mpanolotsaiko sy ny lehibeko; dia niorina tao amin’ny fanjakako aho, ary fahalehibeazana mihoatra no nampiana tamiko. Koa ankehitriny izaho Nebokadnezara dia midera sy manandratra ary manome voninahitra ny Mpanjakan’ny lanitra, izay fahamarinana avokoa ny asany rehetra, ary fitsarana ny lalany; ary izay mandeha amin’ny fireharehana dia hainy ampietrena. Daniela 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.”

Ny teny hoe “faran’ny andro” dia manambara ny andron’ny farany tamin’ny 1798. Tamin’izany Nebokadnezara dia naorina tao amin’ny fanjakany, izay tsy ilay tantaran’ireo biby momba ny fanompoan-tsampy sy ny fahefana papaly intsony. Tamin’izay fotoana izay, Nebokadnezara dia nisolo tena lehilahy iray niova fo tanteraka, ary tamin’izany no nisoloany tena ilay bibin’ny tany ao amin’ny faminanian’ny Baiboly izay nanomboka nanjaka tamin’ny 1798, ary nanomboka tahaka ny zanak’ondry izy, na dia voatendry hiteny tahaka ny dragona aza nony farany. Izy dia misolo tena ilay bibin’ny tany izay hanjaka mandritra ny fitopolo taona ara-panoharana ho fahatanterahan’i Isaia toko faha-telo amby roapolo, tahaka ny nanjakan’ny fanjakany ara-bakiteny nandritra ny fitopolo taona ara-bakiteny. “Tsy misy lesoka mihitsy” ny tandindona.

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.

I Nebokadnezara dia maneho rohy ara-paminaniana eo amin’ireo hery telo aseho ao amin’ny Apokalypsy toko faha-roa ambin’ny folo sy faha-telo ambin’ny folo. Any ireo dia amantarina ho ilay dragona sy ilay bibidia avy amin’ny ranomasina ary ilay bibidia avy amin’ny tany. Ao amin’ny Apokalypsy toko faha-enina ambin’ny folo kosa dia amantarina ho ireo hery telo izay mitarika izao tontolo izao ho any Hara-magedona izy ireo. Ny “fotoana fito” nahazo an’i Nebokadnezara dia mampifamatotra an’ireo bibidia telo ireo, satria Babilona ara-bakiteny dia maneho an’i Babilona ara-panahy, ary ilay tsipika iray ihany amin’ny faminaniana izay hita ao amin’ny bokin’i Daniela dia tohizana ao amin’ny bokin’ny Apokalypsy, satria ireo boky roa ireo dia mifampahatonga ho amin’ny fahatanterahana.

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.

I Nebokadnezara dia maneho an’i 1798 ho rohy ara-paminaniana eo amin’ny dragona sy ny bibidia ary ny mpaminany sandoka. Ny taona 1798 no “fotoan’ny farany” ho an’ny hafatry ny anjely voalohany sy ny tantara Millerita. Nentina i William Miller hametraka ny rafitra ara-paminaniany manontolo teo ambonin’ny fahafantarany ny dragon’ny fanompoan-tsampy sy ny bibidian’ny Katolisisma, nefa tsy hitany ho ilay bibidia avy amin’ny tany sy mpaminany sandoka i Etazonia. Azony natao ny nahita ny tantara talohan’ny “fotoan’ny farany” tamin’ny 1798, saingy mbola hoavy ny hoavy. Amin’ny “fotoan’ny farany” tamin’ny 1989, vao ho fantatra avokoa ireo hery telo ireo.

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.

Ny fanokafana ny fahafantarana ara-paminaniana momba ilay dragona sy ilay bibidia tamin’ny 1798 dia asehon’ny Ony Ulai ao amin’ny toko fahafito, fahavalo ary fahasivy. Ny fanokafana ny fahafantarana ara-paminaniana momba ilay dragona sy ilay bibidia ary ilay mpaminany sandoka tamin’ny 1989 dia asehon’ny Ony Hiddekel ao amin’ny toko fahafolo, fahiraika ambin’ny folo ary faharoa ambin’ny folo. Nebokadnezara dia maneho ny hetsiky ny anjely voalohany izay tonga tamin’ny 1798, ary izy dia tandindon’i Belsazara, izay maneho ny hetsiky ny anjely fahatelo izay tonga tamin’ny 1989. Noho izany antony izany, ny nofy faharoan’i Nebokadnezara, ao amin’ny toko fahefatra, dia maneho ny hafatry ny anjely voalohany.

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.

Ny “fotoana fito” an’i Nebokadnezara dia nifarana tamin’“ny fotoan’ny farany” tamin’ny 1798, tamin’ny fahatongavan’ny hafatra fampitandremana momba ny fitsarana ho avy. Amin’“ny faran’ny andro,” dia lehilahy niova fo izy, ka noho izany dia maneho ny tandroka Repoblikana amin’ilay bibin’ny tany, tamin’izay mbola tahaka ny zanak’ondry izy. Mandritra izany fotoana izany koa dia maneho ny tandroka Protestanta Filadelfiana amin’ilay bibin’ny tany izy.

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.

Amin’ny maha-mpanjaka voalohan’i Babylona azy, izy dia tandindon’i Belsazara, ilay mpanjaka farany tao Babylona. Ny fitsarana azy dia naneho mialoha tamin’ny alalan’ny fitsarana an’i Nimroda, ary avy eo kosa dia naneho mialoha ny fitsarana an’i Belsazara. Ny fitsarana azy dia nisolo tena ny fanokafana ny fitsarana famotopotorana tamin’ny 22 Oktobra 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.

Nebokadnezara mpanjaka, ho an’ny firenena rehetra sy ny jentilisa ary ny samy hafa fiteny rehetra, izay monina ambonin’ny tany rehetra: Ho hamaroina aminareo anie ny fiadanana. Tsara tamiko ny hanambara ny famantarana sy ny fahagagana izay efa nataon’Andriamanitra Avo Indrindra tamiko. Endrey ny halehiben’ny famantarany! ary endrey ny herin’ny fahagagany! Ny fanjakany dia fanjakana mandrakizay, ary ny fanapahany dia hatramin’ny taranaka fara mandimby. Izaho Nebokadnezara dia nionona tao an-tranoko sady niadana tao an-dapako; nahita nofy aho ka natahotra, ary ny eritreritro teo am-pandriako sy ny fahitana tao an-dohako dia nampitebiteby ahy. Daniela 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.”

Ny nofy dia nampatahotra an’i Nebokadnezara, ary ny tandindon’ilay nofy dia maneho ny filazantsara mandrakizain’ny anjely voalohany, izay mandidy ny olona mba “hatahotra an’Andriamanitra.”

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.

Ary hitako anjely iray koa nanidina teo afovoan’ny lanitra, nanana ny filazantsara mandrakizay hotorina amin’izay monina ambonin’ny tany sy amin’ny firenena rehetra sy ny fokom-pirenena sy ny samy hafa fiteny ary ny olona rehetra, nanao tamin’ny feo mahery hoe: Matahora an’Andriamanitra, ary omeo voninahitra Izy; fa tonga ny andro fitsarany; ary miankohofa eo anatrehan’Ilay nanao ny lanitra sy ny tany sy ny ranomasina ary ny loharanon-drano. Apokalypsy 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.

Ny filazantsara mandrakizay dia hafatra misy dingana telo: ny dingana voalohany, araka ny asehon’ilay anjely voalohany, dia ny hatahotra an’Andriamanitra; ny dingana faharoa dia ny hanome voninahitra Azy; ary ny fahatelo dia asehon’ny ora fitsarany. Ny hoe “voninahitra” dia maneho ny toetra, ary ilay “andeha hidina” faharoa ao amin’ny tantaran’ny fikomian’i Nimroda no toerana izay nanadihadiana ny toetran’ilay tanàna sy ilay tilikambo. Fitsarana famotorana izany. Ny fitambaran’ny fiangonana sy ny fanjakana no sarin’ny bibidia, ary ny dingana faharoan’i Nimroda dia ny fanehoana ny sarin’ny bibidia; nefa ny dingana faharoan’ny filazantsara mandrakizay kosa dia miteraka fanomezam-boninahitra ny toetran’Andriamanitra, fa tsy an’i Nimroda.

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.

Ny tahotr’i Nebokadnezara dia tandindon’ny fitsapana voalohany, tahaka ny safidin’i Daniela tsy hihinana ny sakafon’i Babylona, satria natahotra an’Andriamanitra i Daniela. Tonga teo amin’ny tantara tamin’ny taona 1798 ilay anjely voalohany, ary taorian’izany dia nomena hery tamin’ny 11 Aogositra 1840. Ny nofin’i Nebokadnezara dia mametraka ny fahatongavan’ny hafatra voalohany amin’ny fotoan’ny farany, tamin’ny taona 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.

Nanonofy izay nampahatahotra ahy aho, ary ny hevitro teo am-pandriako sy ny fahitan’ny lohako dia nampahory ahy. Koa nanao didy aho hampidirana eo anatrehako ny hendry rehetra tany Babylona, mba hampahafantariny ahy ny hevitr’ilay nofy. Dia niditra ny mpanao ody, ny mpanandro, ny Kaldeana ary ny mpisikidy; ary nolazaiko teo anatrehan’ireo ny nofy; nefa tsy nampahafantariny ahy ny heviny. Fa nony farany dia tonga teo anatrehako Daniela, izay atao hoe Belsazara araka ny anaran’ny andriamanitro, ary ao aminy ny fanahin’ny andriamanitra masina; ary teo anatrehany dia nolazaiko ny nofy ka hoy aho: Ry Belsazara, lehiben’ny mpanao ody, satria fantatro fa ny fanahin’ny andriamanitra masina dia ao aminao, ary tsy misy zava-miafina mahasahiran-tsaina anao, ambarao amiko ny fahitan’ny nofy izay hitako sy ny heviny. Daniela 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.

Ny fahatongavan’ny hafatra voalohany tamin’ny andro farany tamin’ny 1798, izay asehon’ny tahotr’i Nebokadnezara, no manamarika ny fotoana izay tokony hanokafana ny bokin’i Daniela.

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.

Fa ianao, ry Daniela, akatòny ny teny, ary asio tombo-kase ny boky mandra-pahatongan’ny andro farany; maro no hihazakazaka etsy sy eroa, ary hitombo ny fahalalana. … Ary hoy Izy: Mandehana amin’ny lalanao, ry Daniela; fa mihidy sy voaisy tombo-kase ny teny mandra-pahatongan’ny andro farany. Maro no hodiovina sy ho fotsy ary hosedraina; fa ny ratsy fanahy hanao ratsy ihany; ary tsy hisy amin’ny ratsy fanahy hahafantatra; fa ny hendry no hahafantatra. Daniela 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.

Rehefa novahana ny bokin’i Daniela tamin’“ny andro farany”, dia nantsoina ny olona mba ho avy sy handinika ny fitomboan’ny fahalalana, ary io antso io tamin’ny farany dia niteraka sokajin’ny mpivavaka roa. Ny sokajy iray tsy nahazo, ary ny sokajy iray hafa nahazo. Ny olon-kendrin’i Babylona, izay aseho ho “ny mpanao ody, ny mpanandro, ny Kaldeana, ary ny mpisikidy”, dia tsy nahazo, fa Daniela kosa nahazo. Ny “olon-kendry” babyloniana dia tsy nahazo, ka noho izany dia maneho ny ratsy fanahy. Daniela kosa nisolo tena ny hendry.

We will continue Daniel chapter four in the next article.

Hitohy amin’ny lahatsoratra manaraka isika ao amin’ny Daniela toko faha-efatra.

“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.

“Ireo izay tsy mahatoky amin’ny asan’Andriamanitra dia tsy manana foto-kevitra mafy; ny antony manosika azy tsy manana toetra izay hitondra azy hifidy ny marina amin’ny toe-javatra rehetra. Ny mpanompon’Andriamanitra dia tokony hahatsapa mandrakariva fa eo ambanin’ny mason’Ilay Tompony izy. Ilay nijery ny fanasana masina nolotoina nataon’i Belsazara dia eo ihany koa ao amin’ireo andrim-panjakantsika rehetra, ao amin’ny biraon’ny mpivarotra, ao amin’ny atrikasa manokan’ny tsirairay; ary ilay tanana tsy misy ra dia manoratra tokoa ny tsy fitandremanareo, tahaka ny nanoratany ny fitsarana mahatahotra tamin’ilay mpanjaka mpiteny ratsy an’Andriamanitra. Ny fanamelohana an’i Belsazara dia voasoratra tamin’ny teny afo hoe: ‘Efa nolanjaina tamin’ny mizana hianao ka hita fa latsa-danja’; ary raha tsy mahatanteraka ny adidy nomen’Andriamanitra anareo ianareo, dia izany ihany koa no ho fanamelohana anareo.” Messages to Young People, 229.