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# The Book of Daniel - Number Twenty-Six

Phau Ntawv Daniyee - Zaj Nees Nkaum Rau

Nebuchadnezzar’s Seven Times: A Prophetic Tapestry Unveiling Paganism, Papalism, and the United States

Xalauteesaj tus Xya Lub Sijhawm: Ib Daim Ntaub Yaj Saub Qhia Tawm Txog Kev Pe Dab Qhuas Cuav, Kev Kav Ntawm Vaj Qhia Loos, thiab Tebchaws Meskas

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Jeff Pippenger

Published

December 21, 2023

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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.

Lub cim ntawm Nebukhanexas hauv tshooj plaub yog ib yam txaus xav tsis thoob heev. Nws “xya lub sijhawm,” yog ib daim qauv qhia txog tej lub sijhawm uas kev pe hawm dab cuav (qhov niaj hnub), thiab kev papas (kev ua txhaum uas ua rau kev puam tsuaj), tau tsuj nqes lub chaw dawb huv thiab cov neeg coob coob.

> 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.

> Ces kuv hnov ib tug neeg dawb huv hais lus, thiab lwm tug neeg dawb huv hais rau tus neeg dawb huv uas tab tom hais lus ntawd tias, Lub zeem muag hais txog txoj kev txi niaj hnub, thiab txoj kev ua txhaum uas coj kev puam tsuaj, uas muab ob qho tib si lub chaw dawb huv thiab pab tub rog rau kom raug tsuj hla taw, yuav kav ntev npaum li cas? Daniel 8:13.

The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.

Qhov kev tsuj hnyav “ob qho tib si lub chaw dawb huv thiab pab tub rog,” uas raug hais tseg hauv nqe kaum peb, sawv cev rau “xya lub sij hawm” uas yog qhov kawg ntawm ob qho kev chim loj ntawm Vajtswv; thiab Nebuchadnezzar cov “xya lub sij hawm” sawv cev rau “xya lub sij hawm” uas yog thawj qhov ntawm Vajtswv ob qho kev chim loj, tiam sis yav tom ntej ob qho tib si raug sawv cev ua tib txoj kab cev lus faj lem.

> 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.

> Kuv yuav ncab txoj hlua ntsuas ntawm Samaria hla saum Yeluxalees, thiab txoj hlua hnyav ntsuas ntawm tsev neeg Akhas; thiab kuv yuav so Yeluxalees ib yam li ib tug neeg so ib lub tais, so nws huv si, thiab tig nws ntxeev tiaj. 2 Vajntxwv 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.

Daniyee tshooj yim, thiab nqe kaum peb, tab tom hais txog txoj kab thib ob ntawm Vajtswv txoj kev chim siab, raws li tau coj los rau saum lub tebchaws yav qab teb uas yog Yudas, pib xyoo 677 BC. Nebukhanexas cov “xya lub sij hawm,” sawv cev rau txoj kab ntawm Vajtswv txoj kev chim siab thawj zaug, raws li tau coj los rau saum lub tebchaws yav qaum teb uas yog Ixayees, pib xyoo 723 BC. Nebukhanexas cov “xya lub sij hawm” sawv cev rau ib txhiab ob puas rau caum xyoo uas kev pe mlom tau tsuj nqes lub chaw dawb huv thiab pab tub rog, tom qab ntawd yog ib txhiab ob puas rau caum xyoo uas kev kav papacy tau tsuj nqes lub chaw dawb huv thiab pab tub rog.

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.

Kev papalism tsuas yog kev pe dab qhuas uas raug npog los ntawm txoj kev lees tias yog Kev Ntseeg Khetos xwb. Yog li hais tau tias yog “kev pe dab qhuas uas raug ua kevcai raus dej.” Hauv Catholicism tsis muaj ib yam dab tsi uas sawv cev rau Khetos lossis rau Kev Ntseeg Khetos li. Lub ntiajteb twb kawm tau qhov tseeb ntawd hauv keeb kwm ntawm Lub Caij Tsaus Ntuj, tiamsis txij xyoo 1798 los, lub ntiajteb twb hnov qab lawm. Papacy muaj tib lub siab li kev pe dab qhuas. Txoj kev ntseeg thiab tej kab ke ntawm cov kev ntseeg ntawd yeej zoo ib yam nkaus. Nebuchadnezzar txoj kev txiav txim ntawm “xya caij nyoog,” muaj nyob hauv qhov uas nws raug muab lub siab ntawm ib tug tsiaj nyaum. Lub siab tsiaj nyaum uas nws raug muab ntawd yog lub siab uas sawv cev rau txoj kev ntseeg ntawm kev pe dab qhuas, txawm yog kev pe dab qhuas qhib lug los yog kev pe dab qhuas uas raug npog zais hauv daim ntawv ntawm Catholicism. Muam White qhia meej tias tus zaj hauv Tshwmsim tshooj kaum ob yog Xatas, tiamsis hauv lub ntsiab lus thib ob nws yog Loos pe dab qhuas.

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

> “Yog li ntawd, thaum tus zaj, feem xub thawj, sawv cev rau Xatas, ces nyob hauv lub ntsiab lus thib ob, nws yog ib lub cim ntawm Loos pe hawm dab mlom.” 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.

Tus tsiaj qus uas Nebuchadnezzar sawv cev rau “xya lub sij hawm,” yog tus tsiaj qus ntawm tus zaj rau ib txhiab ob puas rau caum hnub, thiab tom qab ntawd yog tus tsiaj qus ntawm Kev Ntseeg Kas Tos Liv rau lwm ib txhiab ob puas rau caum hnub ntxiv. Thaum kawg ntawm cov hnub ntawd, Nebuchadnezzar yog ib lub cim ntawm Tebchaws Meskas, uas thaum kawg yog tus yaj saub cuav. Hauv qhov yaj saub, Nebuchadnezzar sawv cev rau tus zaj, tus tsiaj qus, thiab tus yaj saub cuav, uas yog peb chav hwj chim uas ua ke tsim Npanpiloo sab ntsuj plig, thiab yog cov uas coj lub ntiaj teb mus rau Armageddon. Nebuchadnezzar sawv cev rau Npanpiloo tiag tiag, thiab hauv kev ua li ntawd nws raug siv los ua ib lub cim ntawm tag nrho peb lub hwj chim uas tsim Npanpiloo sab ntsuj plig ntawm hnub kawg.

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.

Yuav kom paub txog lub cim uas nyuam qhuav raug txheeb no, thawj yam tseem ceeb yog yuav tsum xub nrhiav Nebuchadnezzar hauv xyoo 1798, thaum nws lub nceeg vaj raug muab rov los rau nws thaum kawg ntawm “xya lub sij hawm.” Peb yuav tsa txoj kevcim no hauv Daniyees tshooj plaub, ua ntej peb pib taug mus raws tshooj ntawd hauv ib txoj kev uas muaj txheej txheem dua.

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.

Thaum txog “lub caij kawg” xyoo 1798, phau ntawv Daniel tau raug qhib lub cim foob, thiab phau ntawv ntawd thiaj li ua tiav nws lub hom phiaj ntawm kev nthuav tawm ib txojkev kaj uas nce zuj zus los sim, ntxuav kom dawb huv, thiab tsim tau ob pawg neeg pe hawm. Kev qhib lub cim foob ntawm phau ntawv Daniel yog tus cim qhia txog qhov pib ntawm txojkev sim peb theem uas raug tsa rau saum cov tseeb uas tau raug tshwm tawm rau lub sijhawm ntawd.

> 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.

> Nws hais tias, Cia li mus rau koj txojkev, Daniyees: rau qhov tej lus no twb raug kaw cia thiab muab ntim nrog daim foob tseg mus txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom huv, thiab ua kom dawb huv, thiab raug sim; tiam sis cov neeg phem yuav ua phem mus ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub li; tiam sis cov neeg txawj ntse yuav to taub. Daniel 12:9, 10.

The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.

Lub hom phiaj cev Vajtswv lus ntawm kev qhib lub phau ntawv uas muaj Phau Ntawv Daniyees thiab Phau Ntawv Tshwmsim, yog los sim rau tiam neeg uas tseem muaj sia nyob hauv lub sijhawm keeb kwm uas lub phau ntawv ntawd raug qhib. Hauv Daniyees tshooj kaum ob, muaj peb lo lus cev Vajtswv hais txog lub sijhawm uas raug qhia tawm. Thawj qhov yog ib txhiab ob puas rau caum xyoo uas lub hwjchim ntawm haiv neeg dawb huv yuav raug tawg khiav mus.

> 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.

> Tiamsis koj, Au Daniyee, kaw tej lus no cia, thiab muab phau ntawv no khi ruaj, mus txog rau lub sijhawm kawg: coob leej yuav khiav mus los, thiab kev paub yuav nce ntxiv. Ces kuv Daniyee ntsia saib, thiab saib maj, muaj dua ob tug sawv ntawd, ib tug sawv ntawm ntug dej ib sab, thiab ib tug sawv ntawm ntug dej ib sab tod. Thiab ib tug hais rau tus txivneej uas hnav ntaub linen, tus uas nyob saum cov dej ntawm tus dej, tias, Yuav ntev npaum li cas mam txog qhov kawg ntawm tej yam txaus ntshai no? Thiab kuv hnov tus txivneej uas hnav ntaub linen, tus uas nyob saum cov dej ntawm tus dej, thaum nws tsa nws sab tes xis thiab sab tes laug rau saum ntuj, thiab cog lus los ntawm tus uas muaj sia nyob mus ib txhis tias, yuav yog ib lub sijhawm, ob lub sijhawm, thiab ib nrab; thiab thaum nws ua kom tiav kev rhuav tshem lub hwjchim ntawm haiv neeg dawb huv lawm, tag nrho tej no yuav tiav. Daniyee 12:4–7.

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

Ob lub sijhawm cev Vajtswv lus ob lub ntxiv nyob rau hauv tshooj kaum ob yog ib txhiab ob puas cuaj caug hnub thiab ib txhiab peb puas peb caug tsib hnub.

> 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.

> Kuv hnov lawm, tiamsis kuv tsis to taub; ces kuv hais tias, Au kuv tus Tswv, qhov kawg ntawm tej no yuav yog li cas? Thiab nws hais tias, Cia li mus koj txoj kev, Daniyees: rau qhov tej lus no raug kaw cia thiab raug muab ntim khi txog rau lub sijhawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiamsis cov neeg phem yuav ua phem ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiamsis cov neeg txawj ntse yuav to taub. Thiab txij thaum uas kev xyeem niaj hnub raug tshem tawm, thiab yam qias vuab tsuab uas ua kom puam tsuaj raug muab tsa los, yuav muaj ib txhiab ob puas cuaj caum hnub. Foom koob hmoov rau tus uas tos ntsoov, thiab los txog rau ib txhiab peb puas peb caug tsib hnub. Daniyees 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…”

Hauv cov nqe vajlugkub no, “lub caij kawg” raug hais txog ob zaug thiab raug txhais tseg tias yog lub sijhawm thaum cov lus ntawm Daniel yuav raug qhib lub cim. Cov lus uas yog lub ntsiab ntawm kev raug qhib lub cim nyob rau “lub caij kawg” yog peb ntu sijhawm cev Vajtswv lus: ib txhiab ob puas rau caum (ib lub sij hawm, ob lub sij hawm, thiab ib nrab), ib txhiab ob puas cuaj caum, thiab ib txhiab peb puas peb caug tsib. Ob ntawm peb ntu sijhawm no raug txhais tias yog “hnub.” Ob ntawm peb ntu no xaus rau xyoo 1798, thiab ntu thib peb xaus rau thaum kawg nkaus ntawm xyoo 1843. Nws yog thaum kawg nkaus ntawm xyoo 1843, rau qhov nqe vajlugkub hais tias, “foom koob hmoov rau tus uas tos ntsoov, thiab los txog rau…”

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.

Lo lus “cometh,” txhais hais tias kov txog. Yog li ntawd, foom koob hmoov rau tus uas tos, thiab kuj kov txog thawj hnub ntawm 1844. Lub sij hawm ncua ntawm zaj lus piv txwv txog kaum tus nkauj xwb tau pib thaum thawj zaug kev chim siab hauv keeb kwm Millerite, thiab qhov kev chim siab ntawd tau los txog rau hnub kawg nkaus ntawm 1843, thiab hnub kawg nkaus ntawm 1843 kov txog thawj hnub nkaus ntawm 1844. Txoj koob hmoov ntawm kev tos tau pib thaum lub sij hawm ncua tau pib ntawm thawj zaug kev chim siab.

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.

Muaj ntau yam ntxiv heev uas yuav tsum tau hais txog hauv cov nqe no, tiam sis qhov ntsiab lus uas peb tab tom xav txog ntawm no yog lub luag hauj lwm cev lus faj lem ntawm Daniyee. Lub hom phiaj ntawm phau ntawv Daniyee, uas Daniyee sawv cev rau hauv nqe lus no, yog los tsim kom muaj ib txoj kev sim siab peb theem thaum phau ntawv ntawd raug qhib tej foob. Daniyee raug hais kom nws mus raws nws txoj hau kev mus txog rau lub sij hawm kawg thaum phau ntawv ntawd yuav raug qhib tej foob. Qhov xaus ntawm tshooj no hais kom meej txog yam uas yuav tshwm sim thaum lub sij hawm kawg los txog.

> 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.

> Tiamsis koj txoj kev mus kom txog thaum kawg los txog: rau qhov koj yuav tau so, thiab yuav sawv nyob hauv koj feem thaum kawg ntawm tej hnub. Daniel 12:13.

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

Phau Ntawv Daniyee yuav tsum sawv hauv nws feem thaum kawg ntawm cov hnub uas raug faj lem tseg rau Daniyee.

> “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.

> “Thaum Vajtswv muab ib txoj hauj lwm tshwj xeeb rau ib tug neeg ua, nws yuav tsum sawv ruaj hauv nws feem thiab hauv nws qhov chaw ib yam li Daniyees tau ua, npaj txhij los teb Vajtswv txoj kev hu, npaj txhij los ua kom tiav Nws lub hom phiaj.” 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.”

Thaum txog lub sij hawm kawg xyoo 1798, Daniyee sawv hauv nws feem, uas tau hais tseg hauv nqe kaum peb tias yog “thaum kawg ntawm cov hnub.” Qhov kawg ntawm Nebuchadnezzar txoj kev raug ntiab tawm mus “xya lub sij hawm” qhia txog xyoo 1798, rau qhov nws xaus rau “thaum kawg ntawm cov hnub.”

> 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.

> Thaum thaum kawg ntawm cov hnub, kuv Nebukhadnezzas tsa kuv ob lub qhov muag ntsia saum ntuj, thiab kuv txoj kev nkag siab rov los rau kuv; kuv thiaj foom koob hmoov rau Tus Siab Tshaj Plaws, thiab kuv qhuas thiab hwm nws tus uas muaj txoj sia nyob mus ib txhis, uas nws txoj kev kav yog txoj kev kav uas nyob mus ib txhis, thiab nws lub nceeg vaj nyob dhau ib tiam dhau mus rau ib tiam. Thiab txhua tus neeg uas nyob hauv ntiajteb raug suav tias tsis muaj nqis dabtsi li; thiab nws ua raws li nws lub siab nyiam hauv pab tub rog saum ntuj ceeb tsheej, thiab rau hauv cov neeg uas nyob hauv ntiajteb no; thiab tsis muaj leejtwg yuav txwv tau nws txhais tes, lossis hais rau nws tias, Koj ua dabtsi? Tib lub sijhawm ntawd kuv lub tswvyim rov los rau kuv; thiab rau lub hwjchim ci ntsa iab ntawm kuv lub nceeg vaj, kuv lub meejmom thiab kuv qhov ci ntsa iab rov los rau kuv; thiab kuv cov neeg pab tswv yim thiab kuv cov nom tswv nrhiav tuaj rau kuv; thiab kuv raug tsa kom ruaj khov hauv kuv lub nceeg vaj, thiab muaj hwjchim loj kawg nkaus ntxiv rau kuv. Nimno kuv Nebukhadnezzas qhuas thiab tsa siab thiab hwm tus Vajntxwv saum ntuj ceeb tsheej, tus uas txhua yam haujlwm yog qhov tseeb, thiab nws tej kev yog kev txiav txim ncaj ncees; thiab cov uas taug kev hauv txojkev khav theeb nws muaj peevxwm txo kom qis tau. Daniyees 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.”

Lo lus hais tias “kawg ntawm tej hnub” sawv cev rau lub sij hawm kawg xyoo 1798. Lub sijhawm ntawd Nebuchadnezzar raug tsa ruaj khov hauv nws lub nceeg vaj, uas tsis yog keeb kwm ntawm tej tsiaj qus ntawm kev teev dab thiab kev papalism lawm. Thaum ntawd, Nebuchadnezzar sawv cev rau ib tug neeg uas twb hloov siab los ntseeg tag nrho lawm, thiab hauv qhov ntawd nws kuj sawv cev rau tus tsiaj qus hauv ntiajteb ntawm yaj saub hauv Phau Vajlugkub uas pib kav xyoo 1798, thiab nws pib los zoo li ib tug menyuam yaj, txawm yog nws raug teem tseg tias thaum kawg yuav hais lus zoo li ib tug zaj. Nws sawv cev rau tus tsiaj qus hauv ntiajteb uas yuav kav tau xya caum xyoo piv txwv raws li kev ua tiav ntawm Yaxayas nees nkaum peb, ib yam li nws lub nceeg vaj tiag tau kav xya caum xyoo tiag. Lub cim txhais no “ruaj khov tsis muaj qhov xau.”

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.

Nebukhanexas sawv cev rau ib qho kev txuas lus yav tom ntej nruab nrab ntawm peb lub hwj chim uas raug sawv cev hauv Tshwmsim tshooj kaum ob thiab kaum peb. Nyob ntawd lawv raug txheeb ua tus zaj, tus tsiaj nyaum hauv hiav txwv, thiab tus tsiaj nyaum hauv ntiajteb. Hauv Tshwmsim tshooj kaum rau lawv raug txheeb ua peb lub hwj chim uas coj lub ntiajteb mus rau Armageddon. Nebukhanexas cov “xya lub sij hawm,” txuas ua ke tag nrho peb tus tsiaj nyaum ntawd, rau qhov Npanpiloo tiag tiag ua piv txwv qhia txog Npanpiloo sab ntsuj plig, thiab tib txoj kab lus yav tom ntej uas nyob hauv phau Daniyees raug coj mus ntxiv hauv phau Tshwmsim, vim ob phau ntawv ntawd coj ib leeg mus rau txoj kev ua tiav zoo kawg nkaus.

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.

Nebukhanexas sawv cev rau xyoo 1798 raws li ib txoj hlua sib txuas yav tom ntej ntawm tus zaj, tus tsiaj nyaum, thiab tus yaj saub cuav. Xyoo 1798 yog “lub sijhawm kawg” rau thawj tus tim tswv txoj xov thiab keeb kwm Millerite. William Miller raug coj los muab tag nrho nws txoj kev txhim tsa yav tom ntej tso rau saum nws txoj kev lees paub txog tus zaj ntawm kev pe hawm dab qhuas thiab tus tsiaj nyaum ntawm Catholicism, tiam sis nws tsis pom Tebchaws Asmeskas tias yog tus tsiaj nyaum hauv ntiajteb thiab tus yaj saub cuav. Nws pom tau keeb kwm ua ntej “lub sijhawm kawg” hauv 1798, tiam sis yav tom ntej tseem yog yav tom ntej. Thaum txog “lub sijhawm kawg” hauv 1989, ces mam li lees paub tag nrho peb lub hwj chim ntawd.

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.

Kev qhib lub cim paub txog yaj saub ntawm tus zaj thiab tus tsiaj qus xyoo 1798, yog sawv cev los ntawm tus dej Ulai hauv tshooj xya, yim thiab cuaj. Kev qhib lub cim paub txog yaj saub ntawm tus zaj, tus tsiaj qus thiab tus yaj saub cuav xyoo 1989, yog sawv cev los ntawm tus dej Hiddekel hauv tshooj kaum, kaum ib thiab kaum ob. Nebuchadnezzar sawv cev rau txoj kev txav ntawm tus tim tswv thawj uas tuaj txog xyoo 1798, thiab nws yog ib hom qhia txog Belshazzar uas sawv cev rau txoj kev txav ntawm tus tim tswv thib peb uas tuaj txog xyoo 1989. Vim li no, Nebuchadnezzar zaj npau suav thib ob, hauv tshooj plaub, sawv cev rau txoj xov ntawm tus tim tswv thawj.

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.

Nebukhanexa “xya lub sij hawm” tau xaus rau “lub sij hawm kawg” hauv xyoo 1798, nrog rau kev los txog ntawm zaj lus ceeb toom txog txoj kev txiav txim uas yuav los txog. Thaum txog “qhov kawg ntawm cov hnub,” nws yog ib tug neeg uas tau hloov siab los ntseeg lawm, yog li ntawd nws sawv cev rau lub kub Republican ntawm tus tsiaj nyaum hauv ntiaj teb, thaum nws tseem zoo li menyuam yaj. Tib lub sijhawm ntawd nws kuj sawv cev rau lub kub Protestant Philadelphian ntawm tus tsiaj nyaum hauv ntiaj teb thiab.

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.

Raws li thawj tus vaj ntxwv ntawm Npanpiloo, nws yog ib qho piv txwv txog Belshazzar, tus vaj ntxwv kawg ntawm Npanpiloo. Nws txoj kev txiav txim raug piv txwv los ntawm kev txiav txim rau Nimrod, thiab kuj yog ib qho piv txwv txog kev txiav txim rau Belshazzar. Nws txoj kev txiav txim sawv cev rau kev qhib ntawm txoj kev txiav txim tshuaj xyuas thaum Lub Kaum Hli 22, 1844.

> Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.

> Nebukhanesas tus vajntxwv, rau txhua haiv neeg, txhua teb chaws, thiab txhua yam lus, uas nyob thoob plaws ntiajteb; thov kom kev thajyeeb muaj ntau zuj zus rau nej. Kuv xav tias tsim nyog qhia txog tej cim thiab tej txujci tseem ceeb uas Vajtswv tus Siab Tshaj Plaws tau ua rau kuv. Nws tej cim loj kawg nkaus! thiab nws tej txujci tseem ceeb muaj hwjchim npaum li cas! nws lub nceeg vaj yog lub nceeg vaj uas nyob mus ibtxhis, thiab nws txojkev kav yog txij ib tiam dhau ib tiam. Kuv, Nebukhanesas, tau nyob kaj siab lug hauv kuv tsev, thiab vam meej hauv kuv lub vajntxwv tsev: kuv pom ib zaj npau suav uas ua rau kuv ntshai, thiab tej kev xav saum kuv lub txaj nrog rau tej yog toog pom hauv kuv lub taubhau ua rau kuv ntxhov siab. Daniyee 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.”

Tus npau suav ntawd ua rau Nebuchadnezzar ntshai, thiab lub cim txhais hauv tus npau suav ntawd sawv cev rau txoj moo zoo nyob mus ib txhis ntawm tus tim tswv thawj, uas txib neeg kom “ntshai Vajtswv.”

> 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.

> Thiab kuv pom dua ib tug timtswv ya nyob nruab nrab ntuj, tuav txoj moo zoo uas nyob mus ib txhis, kom tshaj tawm rau cov uas nyob saum npoo ntiajteb, thiab rau txhua haiv neeg, txhua xeem, txhua yam lus, thiab txhua pawg neeg, hais nrog ib lub suab nrov tias, Nej yuav tsum ntshai Vajtswv, thiab muab yeeb koob rau Nws; rau qhov lub sijhawm uas Nws txiav txim twb los txog lawm: thiab nej yuav tsum pe hawm Tus uas tsim lub ntuj, thiab lub ntiajteb, thiab dej hiav txwv, thiab cov chaw txhawv dej. Qhia Tshwm 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.

Txoj moo zoo uas nyob mus ib txhis yog ib txoj xov muaj peb theem; thawj theem, raws li tus tim tswv thawj tus sawv cev, yog kom ntshai Vajtswv; theem ob yog kom qhuas Nws lub yeeb koob; thiab theem peb yog sawv cev los ntawm lub sijhawm ntawm Nws txoj kev txiav txim. “Yeeb koob” sawv cev rau tus yam ntxwv, thiab “mus nqes los” zaum ob hauv zaj keeb kwm ntawm Nimrod txoj kev ntxeev siab yog qhov chaw uas tus yam ntxwv ntawm lub nroog thiab lub pej thuam raug tshuaj xyuas. Qhov ntawd yog ib txoj kev txiav txim tshuaj xyuas. Kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev yog tus tsiaj nyaum tus duab, thiab Nimrod theem ob yog nyob hauv kev nthuav tawm tus tsiaj nyaum tus duab, tiam sis theem ob ntawm txoj moo zoo uas nyob mus ib txhis tsim kom muaj kev qhuas Vajtswv tus yam ntxwv, tsis yog Nimrod tus.

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.

Nebukhanexa txoj kev ntshai yog ib lub cim ntawm thawj qhov kev sim siab, ib yam li Daniel txoj kev xaiv tsis noj Npanpiloo tej zaub mov, rau qhov Daniel ntshai Vajtswv. Tus tim tswv thawj zaug tau los txog hauv keeb kwm xyoo 1798, thiab tom qab ntawd tau txais hwjchim rau hnub tim 11 lub Yim Hli, 1840. Nebukhanexa tus npau suav qhia txog qhov chaw uas thawj txoj xov tuaj txog rau lub sij hawm kawg hauv xyoo 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.

> Kuv tau pom ib zaj npau suav uas ua rau kuv ntshai, thiab tej kev xav saum kuv lub txaj nrog rau tej yog toog uas nyob hauv kuv lub taub hau ua rau kuv ntxhov siab. Vim li ntawd kuv thiaj tshaj ib lo lus txib kom coj txhua tus neeg txawj ntse hauv Npanpiloo los cuag kuv, kom lawv thiaj qhia tau rau kuv paub txog lub ntsiab txhais ntawm zaj npau suav ntawd. Ces cov khawv koob, cov neeg saib hnub qub, cov Kaldees, thiab cov neeg twv saub thiaj los rau hauv; thiab kuv tau piav zaj npau suav ntawd rau ntawm lawv xub ntiag; tiamsis lawv tsis qhia rau kuv paub txog lub ntsiab txhais ntawm nws. Tiamsis thaum kawg Daniyees thiaj los rau ntawm kuv xub ntiag, tus uas nws lub npe hu ua Belteshazzar, raws li lub npe ntawm kuv tus vajtswv, thiab tus uas nyob hauv nws muaj tus ntsuj plig ntawm cov vajtswv dawb huv; thiab kuv tau hais zaj npau suav ntawd rau ntawm nws xub ntiag, hais tias, Au Belteshazzar, tus thawj ntawm cov khawv koob, vim kuv paub tias tus ntsuj plig ntawm cov vajtswv dawb huv nyob hauv koj, thiab tsis muaj ib yam zais cia twg ua rau koj nyuaj siab, cia li qhia rau kuv txog tej yog toog hauv kuv zaj npau suav uas kuv tau pom, thiab lub ntsiab txhais ntawm nws. Daniyees 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.

Kev los txog ntawm thawj zaj lus thaum lub sijhawm kawg hauv xyoo 1798, uas Nebuchadnezzar txoj kev ntshai sawv cev rau, cim qhia txog lub ntsiab chaw uas phau ntawv Daniyees yuav tsum raug qhib lub cim.

> 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.

> Tiamsis koj, Au Daniel, cia li kaw tej lus no tseg, thiab muab phau ntawv no ntim cia kom ruaj, mus txog rau lub sij hawm kawg: coob leej yuav khiav mus los, thiab kev paub yuav muaj ntxiv zuj zus. … Thiab nws hais tias, Daniel, cia li mus raws koj txoj kev mus: rau qhov tej lus no twb raug kaw cia thiab raug ntim cia kom ruaj mus txog rau lub sij hawm kawg. Coob leej yuav raug ntxuav kom dawb huv, thiab raug ua kom dawb, thiab raug sim; tiam sis cov neeg phem yuav ua phem ntxiv: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiam sis cov neeg muaj tswvyim yuav to taub. Daniel 12:4, 9, 10.

When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.

Thaum phau ntawv Daniyee raug qhib tej xauv rau thaum “lub sijhawm kawg”, tibneeg raug hu kom los tshawb nrhiav txoj kev paub uas muaj ntxiv zuj zus, thiab qhov kev hu ntawd thaum kawg tau tsim tawm ob pawg neeg pe hawm. Ib pawg tsis muaj peev xwm to taub, hos lwm pawg yeej to taub tau. Cov neeg txawj ntse hauv Npanpiloo, uas raug sawv cev hais tias yog “cov txawj ua yees siv, cov neeg saib hnub qub, cov Khauladees, thiab cov txawj twv tom ntej,” tsis muaj peev xwm to taub, tiam sis Daniyee to taub. Cov “neeg txawj ntse” Npanpiloo tsis muaj peev xwm to taub, yog li ntawd lawv sawv cev rau cov neeg phem. Daniyee sawv cev rau cov neeg txawj ntse.

We will continue Daniel chapter four in the next article.

Peb yuav txuas ntxiv Daniel tshooj plaub hauv tsab xov xwm tom ntej.

> “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.

> “Cov neeg uas tsis ncaj ncees rau txoj hauj lwm ntawm Vajtswv yog cov uas tsis muaj txoj hauv paus ntsiab cai; lawv tej kev txhawb siab tsis yog yam cwj pwm uas yuav coj tau lawv los xaiv qhov yog nyob rau txhua yam xwm txheej. Cov tub qhe ntawm Vajtswv yuav tsum nco ntsoov txhua lub sij hawm tias lawv nyob hauv lawv Tus Tswv Chawjlwm lub qhov muag. Tus uas tau saib xyuas lub rooj noj haus ua phem dawb huv ntawm Belshazzar tseem nyob hauv txhua lub koom haum uas yog peb li, hauv chav suav nyiaj ntawm tus tub lag luam, hauv chav ua haujlwm ntiag tug; thiab txhais tes uas tsis muaj ntshav yeej tseem sau tseg koj txoj kev tsis quav ntsej ib yam nkaus li nws tau sau tseg txoj kev txiav txim txaus ntshai rau tus vaj ntxwv uas hais lus thuam Vajtswv. Belshazzar txoj kev raug txim raug sau cia ua tej lus hluav taws hais tias, ‘Koj raug ntsuas rau hauv tej phaj ntsuas, thiab pom tias koj tsis txaus’; thiab yog koj tsis ua kom tiav tej luag hauj lwm uas Vajtswv tau muab rau koj, koj txoj kev raug txim yuav yog tib yam.” Messages to Young People, 229.

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