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.

Chiratidzo chaNebhukadhinezari muchitsauko chechina chinokatyamadza. “Nguva dzake nomwe” dzaimiririra nguva dzenguva idzo upagani (zuva nezuva), uye hupapa (kudarika kwokuparadza), zvakatsika-tsika pasi nzvimbo tsvene neuto.

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.

Ipapo ndakamwa mumwe mutsvene achitaura; uye mumwe mutsvene akati kumutsvene uya wakati achitaura, Chiratidzo ichi pamusoro pechipiriso chezuva nezuva, nokudarika kunounza kuparadza, zvichipa zvose zviri zviviri nzvimbo tsvene neuto kuti zvitsikwe pasi netsoka, zvichasvika rinhi? Danieri 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.

Ukukhatshwa phansi “kokubili indawo engcwele nebutho,” okukhulunywe ngakho evesini leshumi nantathu, kumela “izikhathi eziyisikhombisa” okwakuyisokugcina kokubili kokuthukuthela kukaNkulunkulu; kanti “izikhathi eziyisikhombisa” zikaNebukadinesari zimelela “izikhathi eziyisikhombisa” okwakuyisokuqala kokuthukuthela kukaNkulunkulu, kodwa kokubili kumelwe ngokwesiprofetho njengomugqa ofanayo.

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.

ហើយ​យើង​នឹង​លាត​ខ្សែ​វាស់​របស់​សាម៉ារី លើ​ក្រុង​យេរូសាឡឹម និង​ខ្សែ​ដែក​សម្រាប់​វាស់​របស់​វង្ស​អ័ហាប់ ហើយ​យើង​នឹង​ជូត​ក្រុង​យេរូសាឡឹម ដូច​មនុស្ស​ម្នាក់​ជូត​ចាន គឺ​ជូត​វា ហើយ​បង្វែរ​វា​ឲ្យ​ផ្ងារ​ចុះ។ ២ ពង្សាវតារ​ក្សត្រ ២១:១៣។

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.

Daniyeli sura ya nane, na mstari wa kumi na tatu, inahusu mstari wa pili wa ghadhabu za Mungu, kama zilivyoletwa juu ya ufalme wa kusini wa Yuda, kuanzia mwaka 677 KK. “Nyakati saba” za Nebukadreza zinawakilisha mstari wa ghadhabu ya kwanza ya Mungu, kama ilivyoletwa juu ya ufalme wa kaskazini wa Israeli, kuanzia mwaka 723 KK. “Nyakati saba” za Nebukadreza 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 upagani uliositiriwa tu kwa madai ya Ukristo—kwa namna fulani, “upagani uliobatizwa.” Hakuna chochote katika Ukatoliki kinachomwakilisha Kristo au Ukristo. Ulimwengu ulijifunza ukweli huo katika historia ya Enzi za Giza, lakini tangu mwaka 1798, ulimwengu umesahau. Upapa una moyo uleule kama upagani. Dini hiyo na taratibu za dini hizo ni sawasawa kabisa. Hukumu ya Nebukadneza ya “nyakati saba” ilihusisha kupewa moyo wa mnyama. Moyo wa mnyama aliopewa ulikuwa moyo uliowakilisha dini ya upagani, iwe ulikuwa upagani wa waziwazi au upagani uliofichwa kwa vazi la Ukatoliki. Dada White anatambulisha kwamba joka katika Ufunuo 12 ni Shetani, lakini kwa maana ya pili ni Roma ya kipagani.

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

“Saizvozvo kunyange dhiragoni, pakutanga, richimiririra Satani, ririwo, muchirevo chechipiri, chiratidzo cheRoma yechihedheni.” 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.

Chikara chakafananidzirwa naNebhukadhinezari kwemazuva anoti “nguva nomwe,” chaiva chikara cheshato kwemazuva ane chiuru chimwe namazana maviri namakumi matanhatu, uyezve chikara cheKaturike kwemamwe mazuva ane chiuru chimwe namazana maviri namakumi matanhatu. Pakupera kwemazuva iwayo Nebhukadhinezari chiratidzo cheUnited States, iyo pakupedzisira iri muporofita wenhema. Muchiporofita Nebhukadhinezari akafananidzira shato, chikara, nomuporofita wenhema, izvo zviri masimba matatu akapetwa anoita Bhabhironi romweya, uye ayo anotungamirira nyika kuAmagedhoni. Nebhukadhinezari anomirira Bhabhironi chaihwo, uye mukuita saizvozvo akashandiswa sechiratidzo chamasimba ose matatu anoita Bhabhironi romweya ramazuva okupedzisira.

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.

Ili kuitambua ishara ambayo ndiyo kwanza imeainishwa, ni muhimu kwanza kumweka Nebukadreza katika mwaka 1798, wakati ufalme wake unaporejeshwa mwishoni mwa “nyakati saba.” Tutaithibitisha alama hii ya njia katika sura ya nne ya Danieli, kabla hatujaanza kuipitia sura hiyo kwa mtiririko wenye mpangilio zaidi.

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.

Pa “mungu wa ku fhela” hi 1798, buku la Daniele ri pfuriwile, kutani buku rero ri hetisisile xikongomelo xa rona xo humesa ku vonakala loku andzaka loku a ku ta ringa, ku basisa ni ku humesa mintlawa yimbirhi ya vagandzeri. Ku pfuriwa ka buku la Daniele ku kombisa masungulo ya endlelo ra ku ringiwa ra magoza manharhu leri simekiweke ehenhla ka ntiyiso lowu paluxiweke hi nkarhi wolowo.

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.

Iye wakati, Enda zako, Danieli; maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 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.

Chinangwa chechiporofita chekuzarurwa kwebhuku rinoumbwa nebhuku raDanieri nebhuku raZvakazarurwa, ndechekuyedza chizvarwa chinenge chiripo munguva yenhoroondo iyo bhuku racho parinenge razarurwa. Muna Danieri chitsauko 12, mune zviporofita zvitatu zvenguva zvinotaurwa pachena. Chekutanga ndemakore ane chiuru chimwe namazana maviri namakumi matanhatu ayo simba ravanhu vatsvene raizoparadzirwa.

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. Kisha mimi Danieli nikatazama, na tazama, wakasimama wengine wawili, mmoja upande huu wa ukingo wa mto, na mwingine upande ule wa ukingo wa mto. Mmoja akamwambia yule mtu aliyevikwa mavazi ya kitani, aliyekuwa juu ya maji ya mto, Je! Itakuwa hata lini mwisho wa mambo haya ya ajabu? Nikamsikia yule mtu aliyevikwa mavazi ya kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na mkono wake wa kushoto kuelekea mbinguni, akaapa kwa yeye aliye hai milele na milele, ya kwamba yatakuwa kwa wakati, na nyakati, na nusu ya wakati; na atakapokwisha kuvunja-vunja nguvu za watu watakatifu, 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.

Ezinye izikhathi ezimbili zesiprofetho esahlukweni seshumi nambili yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye, kanye nezinsuku eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu.

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 yingile, kambe a ndzi twisisanga; kutani ndzi ku: “We Hosi yanga, ku ta va na yini emakumu ka swilo leswi?” Kutani a ku: “Tifambele ndlela ya wena, Daniyele; hikuva marito lawa ma pfariwile, ma fungheriwile ku fikela nkarhi wa makumu. Vo tala va ta tengisiwa, va endliwa vo basa, va ringiwa; kambe lavo homboloka va ta endla vuhomboloki; naswona a ku na na un’we exikarhi ka lavo homboloka la nga ta twisisa; kambe lavo tlhariha va ta twisisa. Naswona ku sukela enkarhini lowu gandzelo ra masiku hinkwawo ri nga ta susiwa, ni manyala lama endlaka ku onhaka ma vekiwa, ku ta va ni masiku ya gidi rimwe, makume mambirhi ni makume nkaye. Ku katekile loyi a rindzelaka, a fika eka masiku ya gidi rimwe, makume manharhu ni ntlhanu.” Daniyele 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…”

Mundimaaya ndimaano iyi, “nguwa ya kumamanino” yakweelelekwa kaliili kandi yalondololwa ngwawo pantu amazwi aa Daniele ngaafululwa. Amazwi ngaya aali mu mutwe wa kufuululwa ku “nguwa ya kumamanino” ni nkamu zyotatwe zya buprofita: myaaka iili cisyome aa makumi atandila ali cisambomwe (nguwa, zinguwa, aamu), myaaka iili cisyome aa makumi atandila ali lusele, amuya myaaka iili cisyome aa makumi otatwe aatandila ali tanu. Zibili mwa nkamu ziyotatwe zyalondololwa kuti “mazuba.” Zibili mwa ziyotatwe zyakamana mu 1798, alimwi ya citatu yakamana ku mamanino aini aa 1843. Nguwo ku mamanino aini aa 1843, nkaambo ndima yaamba kuti, “ulongezyegwa nguwe uulindila, akusika 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.

Izwi elithi “cometh,” lichaza kutsi uyatsintsa. Ngako-ke ubusisiwe loyo lolindzako, aphindze atsintse lusuku lwekucala lwa-1844. Sikhatsi sekulibala semfanekiso wetintfombi letilishumi sacala ekudvumaleni kwekucala emlandvweni wemaMillerite, futsi loko kudvumala kwefika ngalona kanye lusuku lwekugcina lwa-1843, kantsi nelusuku lwekugcina lwa-1843 lutsintsa lona kanye lusuku lwekucala lwa-1844. Sibusiso sekulinda sacala ngesikhatsi sekulibala sacala ekudvumaleni kwekucala.

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.

Pali na mambo mengi zaidi ya kushughulikia katika aya hizi, lakini hoja tunayozingatia hapa ni wajibu wa kiunabii wa Danieli. Kusudi la kitabu cha Danieli, ambacho Danieli anakisimamia katika kifungu hiki, ni kuleta mchakato wa majaribio wa hatua tatu wakati kitabu kitakapofunuliwa. Danieli aliambiwa aende zake hata wakati wa mwisho, ambapo kitabu kilipaswa kufunuliwa. Hitimisho la sura hiyo linasisitiza yale yatakayotukia 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.

Asi iwe nenda zako hata mwisho utakapowadia; kwa maana utastarehe, nawe utasimama katika sehemu yako mwishoni mwa siku. Danieli 12:13.

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

Bhuku raDanieri raifanira kumira panzvimbo yarakagoverwa pakuguma kwamazuva okuprofita aDanieri.

“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.

“Nkulunkulu nakapha umuntfu umsebenti lokhetsekile kutsi awente, kufanele eme endzaweni yakhe naselotini lwakhe njengoba Danieli enta, alungele kuphendvula lubito lwaNkulunkulu, alungele kugcwalisa injongo yaKhe.” 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.”

Pa nthawi ya mapeto mu 1798, Danieli anaima m’gawo lake, chimene chafotokozedwa m’vesi la khumi ndi zitatu kuti, “pa mapeto a masiku.” Mapeto a kuthamangitsidwa kwa Nebukadinezara kwa “nyengo zisanu ndi ziwiri” amazindikiritsa 1798, pakuti kunatha “pa mapeto a masiku.”

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.

Pakupera kwamazuva iwayo, ini Nebhukadhinezari ndakasimudzira meso angu kudenga, njere dzangu dzikadzokera kwandiri; ndikakomborera Wekumusorosoro, ndikarumbidza nokukudza iye anorarama nokusingaperi, ane ushe hushe husingaperi, noumambo hwake huripo kubva kuchizvarwa kusvika kuchizvarwa. Uye vagari vose venyika vanonzi havana maturo; uye anoita sezvaanoda kuhondo yokudenga, napakati pavagari venyika; uye hakuna angadzivisa ruoko rwake, kana kuti angati kwaari, Unoitei? Nenguva imwe cheteyo njere dzangu dzakadzokera kwandiri; uye nokuda kwembiri youmambo hwangu, kukudzwa kwangu nokupenya kwangu zvakadzokera kwandiri; uye vanachipangamazano vangu namakurukota angu vakanditsvaka; ndikagadzwa zvakasimba muumambo hwangu, uye ukuru hwakaisvonaka hwakawedzerwa kwandiri. Zvino ini Nebhukadhinezari ndinorumbidza nokukudza nokuremekedza Mambo wokudenga, mabasa ake ose ari echokwadi, nenzira dzake dziri kutonga kwakarurama; uye avo vanofamba mukuzvikudza anogona kuvaderedza. Danieri 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.”

Msemo “mwisho wa siku” unaonyesha wakati wa mwisho katika mwaka wa 1798. Wakati huo Nebukadneza alikuwa ameimarishwa katika ufalme wake, ambao haukuwa tena historia ya wanyama wa upagani na upapa. Katika hatua hiyo, Nebukadneza alimwakilisha mtu aliyekuwa ameongoka kikamilifu, na kwa kufanya hivyo aliwakilisha mnyama wa nchi wa unabii wa Biblia aliyeanza kutawala mwaka wa 1798; naye alianza kama mwana-kondoo, ingawa alikuwa amekusudiwa hatimaye kunena kama joka. Yeye anamwakilisha mnyama wa nchi ambaye angetawala kwa miaka sabini ya kiishara katika utimilifu wa Isaya ishirini na tatu, kama vile ufalme wake halisi ulivyotawala kwa miaka sabini halisi. Ishara hiyo “haiwezi kupenywa.”

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.

Nebhukadhinezari anomiririra chisungo chechiporofita pakati pemasimba matatu anomiririrwa muna Zvakazarurwa zvitsauko gumi nezviviri negumi nezvitatu. Imomo anozivikanwa sedhiragoni, chikara chinobva mugungwa, uye chikara chinobva panyika. Muna Zvakazarurwa gumi nenhanhatu anozivikanwa semasimba matatu anotungamirira nyika kuArmagedhoni. “Nguva nomwe” dzaNebhukadhinezari dzinobatanidza pamwe chete zvikara zvitatu izvozvo zvose, nokuti Bhabhironi chaiyo inoratidza Bhabhironi remweya, uye mutsetse iwoyo mumwe chete wechiporofita uri mubhuku raDanieri unotorwazve mubhuku raZvakazarurwa, nokuti mabhuku maviri iwayo anokwanisisana.

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.

Nebhukadhinezari anomiririra 1798 sechibatanidzo chechiporofita pakati pechikara, mhuka, nomuporofita wenhema. 1798 yakanga iri “nguva yokuguma” yeshoko romutumwa wokutanga nenhoroondo yevaMillerite. William Miller akatungamirirwa kuti avake chimiro chake chose chechiporofita pamusoro pokuziva kwake chikara chechihedheni nemhuka yeKaturike, asi haana kuona United States semhuka yepanyika nomuporofita wenhema. Aigona kuona nhoroondo yakatangira “nguva yokuguma” muna 1798, asi remangwana rakanga richiri remangwana. Pa“nguva yokuguma” muna 1989, masimba ose ari matatu aibva azozivikanwa.

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.

Kuvhurwa kwechisimbiso chekuzivikanwa kwechiporofita kweshato nechikara muna 1798, kunomiririrwa neRwizi Ulai rwemuzvitsauko zvinomwe, zvisere, nezvipfumbamwe. Kuvhurwa kwechisimbiso chekuzivikanwa kwechiporofita kweshato, chikara, nemuporofita wenhema muna 1989, kunomiririrwa neRwizi Hidhekeli rwemuzvitsauko gumi, gumi neimwe, negumi nembiri. Nebhukadhinezari anomiririra kufamba kwengirozi yokutanga kwakasvika muna 1798, uye anofananidzira Bherishazari anomiririra kufamba kwengirozi yechitatu kwakasvika muna 1989. Nokuda kwechikonzero ichi, kurota kwechipiri kwaNebhukadhinezari, muchitsauko chechina, kunomiririra shoko rengirozi yokutanga.

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.

“nguva dzinomwe” dzaNebhukadhinezari dzakaguma pa“nguva yokuguma” muna 1798, pakasvika shoko renyevero rokutonga kuchauya. Pa“kuguma kwamazuva,” iye munhu akatendeuka, nokudaro achimiririra runyanga rweRepublican rwemhuka yapanyika, panguva yarwo rwakanga rwakaita segwayana. Panguva imwe cheteyo anomiririrawo runyanga rwePurotesitendi rweFiraderufiya rwemhuka yapanyika.

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.

Som mambo wokutanga weBhabhironi, anomiririra nomufananidzo Bherishazari, mambo wokupedzisira weBhabhironi. Kutongwa kwake kwakafananidzirwa nokutongwa kwaNimrodhi, uyezve kwakafananidzira kutongwa kwaBherishazari. Kutongwa kwake kwakamirira kuvhurwa kwekutonga kwekuongorora musi wa22 Gumiguru, 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.

Mambo Mfalme Nebukadreza, kwa watu wote, mataifa yote, na lugha zote, wakaao duniani kote; amani na iongezwe kwenu. Nikaona vema kuwaonyesha ishara na maajabu ambayo Mungu Aliye Juu amenitendea. Jinsi ishara zake zilivyo kuu! na jinsi maajabu yake yalivyo yenye nguvu! ufalme wake ni ufalme wa milele, na mamlaka yake ni ya kizazi hata kizazi. Mimi, Nebukadreza, nalikuwa nimetulia nyumbani mwangu, na nikisitawi katika jumba langu la kifalme; nikaona ndoto iliyonitia hofu, na mawazo juu ya kitanda changu na maono ya kichwa changu yakanifadhaisha. Danieli 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.”

Chiroto chakamupangiska Nebukadinezara wofi, ndipo chizindikiro cha chirocho chikuyimira uthenga wabwino wosatha wa mngelo woyamba, umene ulamula anthu “kuopa Mulungu.”

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.

Zvino ndakaona umwe mutumwa achibhururuka pakati pedenga, ane vhangeri risingaperi rokuti aparidze kuna avo vagere panyika, nokurudzi rwose, nedzinza rose, nendimi dzose, navanhu vose, achiti nenzwi guru, Ityai Mwari, mumupe mbiri; nokuti awa yokutonga kwake yasvika; uye namatai iye akaita denga, nenyika, negungwa, nezvitubu zvemvura. Zvakazarurwa 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.

Evhangeri isingaperi ishoko rine nhanho nhatu, nhanho yokutanga, sezvainomiririrwa nengirozi yokutanga, ndeyokutya Mwari; nhanho yechipiri ndeyokumupa kubwinya; uye yechitatu inomiririrwa neawa yokutonga kwake. “Kubwinya” kunomirira chimiro, uye “hendei” yechipiri munyaya yokupanduka kwaNimrod ndiyo nzvimbo apo chimiro cheguta neshongwe zvakaferefetwa. Kwaiva kutonga kwokuferefeta. Kubatana kwechechi nehurumende ndiwo mufananidzo wechikara, uye nhanho yechipiri yaNimrod yaiva mukuratidza mufananidzo wechikara; asi nhanho yechipiri yevhangeri isingaperi inobudisa kukudzwa kwechimiro chaMwari, kwete chaNimrod.

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.

Kutya kwa Nebukadhinezari ni mfanizo wa jaribu la kwanza, sawa na vile uchaguzi wa Danieli wa kutokula chakula cha Babeli ulivyokuwa, kwa maana Danieli alimwogopa Mungu. Malaika wa kwanza aliingia katika historia mwaka 1798, na baadaye akapewa nguvu tarehe 11 Agosti, 1840. Ndoto ya Nebukadhinezari inaweka kuwasili kwa ujumbe wa kwanza katika wakati wa mwisho mwaka 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 chavisiseke, naswona miehleketo ya mina ehenhla ka mubede wa mina ni swivono swa nhloko ya mina swi ndzi karhatile. Hikokwalaho ndzi humesile xileriso leswaku ku tisiwa emahlweni ka mina tintlhari hinkwato ta Babilona, leswaku ti ndzi tivisa nhlamuselo ya norho leyi. Kutani kungene vamasalamusi, vavoni va tinyeleti, Vakalidiya, ni valoyi; ndzi va byele norho leyi emahlweni ka vona, kambe a va ndzi tivisanga nhlamuselo ya wona. Kambe emakumu Daniele a nghena emahlweni ka mina, loyi vito rakwe a a ri Beltexatsara, hi ku ya hi vito ra xikwembu xa mina, naswona loyi moya wa swikwembu swo kwetsima wu nga eka yena; ndzi n’wi byela norho emahlweni ka yena, ndzi ku: “Wena Beltexatsara, 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.

Ukufika komlayezo wokuqala ngesikhathi sokuphela ngo-1798, omelwe ukwesaba kukaNebukadinesari, kuphawula isikhathi lapho incwadi kaDaniyeli kwakufanele ivulwe khona uphawu.

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.

“Asi iwe, O Danieri, vhara mashoko aya, uname bhuku chisimbiso, kusvikira panguva yokuguma: vazhinji vachamhanya mhanya uku nokoko, uye zivo ichawedzerwa. … Ipapo akati, Enda hako, Danieri: nokuti mashoko aya akavharwa uye akasimbiswa chisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, uye vachaitwa vachena, uye vachaidzwa; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa.” Danieri 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.

Daniyeli kitabu kilipofunguliwa katika “wakati wa mwisho”, watu waliitwa waje na kuchunguza kuongezeka kwa maarifa, na mwito huo hatimaye ulizaa tabaka mbili za waabuduo. Tabaka moja halikuweza kuelewa, na tabaka lingine liliweza. Watu wenye hekima wa Babeli, waliowakilishwa kama “wachawi, wanajimu, Wakaldayo, na wapiga ramli” hawakuweza kuelewa, bali Danieli alielewa. “Wenye hekima” wa Babeli hawakuweza kuelewa, na kwa hiyo wanawawakilisha waovu. Danieli aliwawakilisha wenye hekima.

We will continue Daniel chapter four in the next article.

Tí ó bá jẹ́ ìfẹ́ Ọlọ́run, a ó máa bá a lọ pẹ̀lú orí kẹrin ìwé Dáníẹ́lì nínú àpilẹ̀kọ tí ó tẹ̀lé.

“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.

“Avo vasina kutendeka kubasa raMwari havana hwaro hwemitemo; zvinovakurudzira hazvina hunhu hunovatungamirira kusarudza chakarurama pasi pemamiriro ose. Varanda vaMwari vanofanira kunzwa nguva dzose kuti vari pasi peziso reMushandirwi wavo. Iye akatarisa mutambo unonyadzisa waBherishazari aripo muzvivako zvedu zvose, muhofisi yemutengesi, nomuimba yokushandira yega; uye ruoko rusina ropa rwuri kunyora zvirokwazvo kuregeredza kwenyu sezvarwakanyora kutongwa kunotyisa kwamambo aituka Mwari. Kutongwa kwaBherishazari kwakanyorwa namashoko omoto okuti, ‘Wayerwa pachiyero, ukawanikwa usina kukwana’; uye kana mukakundikana kuzadzisa zvisungo zvenyu zvamakapiwa naMwari, kutongwa kwenyu kuchava kumwe cheteko.” Messages to Young People, 229.