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# The Book of Daniel - Number Twenty-Six

Buk pa Daniel - Namba 26

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

Cawa abiro pa Nebukadneza: Cuka me porofesi ma yweyo Tim me Jogi, Twero me Paapa, ki Yunaitid Isteet

Author

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.

Cal me Nebukaduneza i chapta 4 obedo ma pire tek. “Cawa 7” pa en ne nyutu cal me kare ma paganism (the daily), ki papalism (the transgression of desolation), gityeko goyo i piny Ka Maleng ki lwak.

> 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.

> Eka an owinyo ngat acel ma maleng tye ka waco, ci ngat mukene ma maleng owaco bot ngat en ma onongo tye ka waco ni, “Kare nining obedo oneno me lamo me cawa ki cawa, ki bal ma kelo ogoro, me miyo ot maleng ki lwak me goyo gi piny ki cing?” 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.

Goyo i cing piny 'kabedo maleng kacel ki lwak,' ma kiwaco i coc apar adek, kicweyo calo 'me kare abic aryo' ma me agiki i aryo pa cwiny marac pa Lubanga; kede 'me kare abic aryo' pa Nebukadneza kicweyo calo 'me kare abic aryo' ma me acel i aryo pa cwiny marac pa Lubanga, ento gin aryo kicweyo calo rek acel ki lok pa nabi.

> 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.

> Ci abi cweyo i wi Yerusalem rop me pimo pa Samaria, kede rop me pimo ma kobo piny pa ot pa Ahab; ci abi robo Yerusalem macalo dano robo yar, abi robo ne, kede abi yiko wi iye piny. 2 Rwot 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.

I Daniel 8:13, gin ma waco kany tye pi rek aryo me kero pa Lubanga, ma kimiyo i wi duk me Yuda ma i dieny, kacako i mwaka 677 me anyim me Kristo. “Kare abiro” pa Nebukaduneza, tye calo rek me kero pa Lubanga me acel, ma kimiyo i wi duk me Israel ma i bor, kacako i mwaka 723 me anyim me Kristo. “Kare abiro” pa Nebukaduneza tye calo mwaka 1260 ma peganizimu ogoyo i piny ot maleng ki lwak, ci ocako mede ki mwaka 1260 ma papalizimu ogoyo i piny ot maleng ki lwak.

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.

Papalism obedo keken paganizim ma ki cobo ki yubu pa Kristianiti. “Paganizim ma ki baptiza,” calo waco. Pe tye gin mo ma nyutu Kristo onyo Kristianiti i Katolikizim. Lobo opwonye gin meno i kit ma otime con me “Dark Ages”; ento, ki 1798 ocake, lobo pe dong omiyo wii iye. Papacy tye ki cwinya acel calo pa paganizim. Dini kacel ki yore me rito pa dini tye tutwal acel. Kec pa Nebukadneza me “baro abicel” obedo ni ki miyo ne cwinya pa lewic. Cwinya pa lewic ma ki miyo ne, en aye cwinya ma larao dini pa paganizim, bed obedo paganizim ma pe ki gobo kwede, onyo paganizim ma ki cobo ki kit pa Katolik. Sista Wait nyutu ni drakon ma i Revelation dul abicel en aye Satan; ento i ngec ma aryo, en aye Roma me paganizim.

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

> Kacce, i piro me acaki, nyoka madit nyutu Satan; ento, i piro me aryo, obedo cal me Rome ma pe geno Lubanga. 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.

Beast ma Nebukadneza ne nyutu calo en pi “kare 7”, ne obedo beast pa Dragon pi nino 1,260, ci doki ne obedo beast pa Katolika pi nino mapat 1,260. I agiki pa nino magi, Nebukadneza obedo cal me nyutu pa United States, ma i agiki obedo lanen mape atir. I poro me lanen, Nebukadneza ne nyutu calo Dragon, beast, ki lanen mape atir—gin twero adek ma gicweyo Babilon me Lamo, ki ma gikelo lobo i Armagedon. Nebukadneza obedo cal me nyutu pa Babilon ma atir, ci, i timo man, ne ki tero en cal me nyutu pa twero adek weng ma gicweyo Babilon me Lamo me nino agiki.

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.

Pi me ngeyo tito me alama ma kineno kombedi, gin madwong ni wa ma acel nongo Nebukadnezza i mwaka 1798, ka lobo pa en odwogo i agiki pa ‘kare abicel’. Wanaketo alama me yoo man i Daniel cabit angwen, pud wa cako ceto i tung cabit en ki yore ma kiketo atir maber.

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.

I cawa me “agiki” i mwaka 1798, poth Daniel kikwanyo iye mego, kede dok poth eno otyeko tic pa iye me nyutu ler ma obedo medo, ma bi temo, bi yweyo kede bi yubo dul aryo pa jo me woro. Kwanyo mego pa poth Daniel omiyo cako yore adek me temo, ma pango i ada ma kityeko yaro i cawa meno.

> 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.

> En owaco ni, “Wot i yo mari, Daniel; pien lok kigengore kede kilorore nyaka cawa pa agiki. Jo mapol bipwodhore, bimedo bedo maleng, bitemore; ento jo marac gibitimo marac; pe obedo ngat marac mo ma bi ngeyo; ento jo ma tye ki rieko bi ngeyo.” 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.

Rwom me lanabi pa yweyo lacim pa buk ma kongo kacel Buk pa Daniel ki Buk pa Revelation, obedo me temo jo me kare ma tye kwo ikare me yweyo lacim pa buk. I Daniel apar aryo, tye lok me kare adek me lanabi ma kityeko nyutu. Ma me acel, obedo mwaka 1,260, ikare ma twero pa jo maleng myero opugo.

> 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.

> Ento in Daniel, myero igeng lokgi, ki igonyo buk nyo i cawa pa agiki: ngat mapol bi woto anyim ki dok, ki ngeyo bi medo. Ci an Daniel anen, ci nen, tye jo aryo mukene; acel tye i tere eni me olum, ki acel tye i tere ano me olum. Ci acel owaco bot dano ma oketo lulu me lino, ma tye i wii pi me olum, ni, “Cawa mene nyo obedo i agiki pa gin ma lamal man?” Ci an owinyo dano ma oketo lulu me lino, ma tye i wii pi me olum, ka oyilo lwete me tung acel ki lwete me tung aryo anyim i polo, ki onyubu i nying En ma tye ngima pi kare matwal ni obi bedo pi cawa acel, cawa aryo, ki abar pa cawa; ci ka dong obedo ocoko ki opye iye twero pa jo maler, dong gin weng man obi otumu. Daniel 12:4-7.

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

Kare me laneno aryo mapat i chapta apar aryo gin obedo ceng 1,290 ki ceng 1,335.

> 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.

> Anwinyo, ento pe anyutu; eka an owaco ni, Aii Rwotna, agiki pa gin eni obedo ngo? En owaco ni, Wut, Daniel; pien lokgi kicwero woko ki kicano nyaka kare pa agiki. Mapol kibiyweyo-gi, kigidoko-gi maleng-leng, kigitemo-gi; ento jo marac gitimo marac, ci pe obedo ngat mo i kin jo marac ma binyutu; ento jo ma tye ki ngec binyutu. Cak ki kare ma rwom me kare ki kare kikwanyo woko, ki gical me bwono ma timo bedo apii kitero, bi bedo cawa 1,290. Ogwedo ngat ma oturo, ki oribo i cawa 1,335. Daniel 12:8-12.

In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”

I i jami me coc magi, “kare me agiki” kimito dok aryo, ki kitero ne calo kare ma lok pa Daniel bi yabo woko. Lok ma obedo gin me yabo woko i “kare me agiki” en aye kare adek me porofeti: 1260 (kare, kare aryo, ki but acel), 1290, ki 1335. I i kare adek magi, aryo kitero calo “ceng.” Kare aryo i adek magi ogiko i 1798, ki kare acel ogiko i agiki matwal pa 1843. En aye i agiki matwal pa 1843, pien lok me coc owaco ni, “Maber en ma kuro, ki obino bot...”

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.

Nyig “cometh” nyuto ni “keto cing.” Kamano, en ma kuro obedo ogwede, kede en ma keto cing i nino me mukwongo pa 1844. Kare me kuro i lok me poko pa lunyako maleng apar ocake i goyo cwiny piny mokwongo i lok me con pa Millerite, ki goyo cwiny piny en obino i nino me agiki atir pa 1843, kede nino me agiki atir pa 1843 keto cing i nino me mukwongo atir pa 1844. Ogwedh me kuro ocake ka kare me kuro ocake i goyo cwiny piny mokwongo.

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.

Tye gin mapol madwong ma watwero poko i nyig lok magi, ento kit ma wa paro kany en aye tic pa lanen pa Daniyeli. Lamalo pa Kitabu pa Daniyeli—ma i lok man Daniyeli terone calo lanyut ne—en aye me cweyo kit me tem i yore adek ka kikweyo cal me Kitabu. Ki waco bot Daniyeli ni myero odhi i yo pa iye nyaka cawa pa agiki, ka cal me Kitabu obiyweyo woko. Acok pa dul man tyeko nyuto maber gin ma bino time ka cawa pa agiki obino.

> 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.

> Ento wot i yoo pa in nyo agiki obino; pien ibi bedo i kuc, kede ibi bedo i kabedo pa in i agiki pa nino. Daniel 12:13.

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

Buk pa Daniel myero otung i ada ne i agiki pa nino me por pa Daniel.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> "Ka Lubanga omiyo dano tic ma pat me timo, en myero obed i tung pa ne ki i kabedo pa ne, macalo Daniel onongo obedo, tye ma poyo me dwoko lwongo pa Lubanga, ki tye ma poyo me tyeko dwaro pa En." 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.”

I kare pa agiki, i mwaka 1798, Daniel oconge i kabedo ma kiketo pire, ma i lok apar abicel kityeko nyutu calo "i agiki pa nino." Agiki pa golo Nebukadneza woko me "cawa abicel aryo" nyutu 1798, pien otyeko agiki "i agiki pa nino."

> 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.

> I agiki pa nino, an Nebukadneza, aneno malo i polo, ki twero me paro na odwogo bot an; ki akwayo Rwot ma Malo Loyo, ki apako ki awooro En ma obedo kwo pi kare weng, laco pa iye obedo laco ma pe otuk, ki kom pa iye obedo kobedo i kare ki kare. Jo weng ma obedo i piny giyero gi calo pe gin mo; ki otimo calo pire keni i lwak me polo, ki bot jo ma obedo i piny; ki pe tye ngat ma twero gwoko cing pa iye, onyo waci bot en, “Itimo ngo?” Kare acel acel nono, twero me paro na odwogo bot an; ki pi dwong pa kom pa an, kudwong na ki luma na odwogo bot an; ki jopwak na ki jodongo na oyenyo an; ki odwoko an maber i kom pa an, ki dwong ma lamal omedone bot an. Kombedi, an Nebukadneza, apako, awero, ki awooro Rwot me Polo; tic pa en weng obedo adiera, ki yoo pa en obedo tero me yubu; ki joma woto i kwoch, en twero oketo gi piny. Daniel 4:34-37.

The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”

Cik me lok “giko pa nino” nyutu cawa me giko i mwaka 1798. I kare meno, Nebukadunezara onongo kityeko kube i kom rwotne, ma pe dok otye i lok me lamal pa paganism ki papalism. I kare ango ne, Nebukadunezara nyutu cal pa ngat ma otyeko loko cwiny matwal; ki kede meno, bende onongo nyutu lamal me piny me porofeci me Bibil, ma ocako loyo i 1798. Ocako calo “lamb”, ento onongo kikwano ni lacen bino waco calo “dragon.” Obedo nyutu lamal me piny ma bino loyo pi ceng pier abicel pa alama, i tyeko lok pa Isaia 23, macalo keken lobo pa rwotne ma malube onongo oloyo pi ceng pier abicel ma malube. Cem me alama ne tye macobo weng.

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.

Nebukaduneza tye calo oket kacel me lanabi ikom teko adek ma kityeko yaro gi i Yabo pa Yohana gonyo apar aryo ki apar adek. Kany, kigamo gi calo nyoka madwong, lebi ma pud ki pi madwong, ki lebi ma pud ki piny. I Yabo pa Yohana gonyo apar abicel, gityeko loro gi calo teko adek ma gimiyo lobo weng odonyo i Amagedon. “Cawa abiro” me Nebukaduneza ocobo kacel lebi adek weng meno, pien Babilon ma pire tek cwalo calo Babilon me cwiny, ki diyo acel me lanabi ma tye i buk me Daniel kicako ne i buk me Yabo pa Yohana, pien buk aryo gicobo keken ki kelo keken i tyeko maber.

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.

Nebukadenesa nyutu 1798 calo okobo me porofeci ma kobo bot twol madit, lewic, ki laporofeta marac. 1798 obedo 'kare me agiki' pi lok me malak ma acel kacel ki lok me con pa jo Millerite. Yaro ma William Miller onongo ocako neno i bot twol madit me paganisimu ki lewic me Katolik omiyo okete lok porofeci weng pa iye i komgi; ento pe oneno United States calo lewic me piny ki laporofeta marac. Onongo twero neno kit ma otime con mapwod 'kare me agiki' i 1798, ento mabino mapud pe obino. I 'kare me agiki' i 1989, twero adek weng dong gineno.

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.

Yweyo gungu pa nyutu me lapor pi Dragon ki Beast ma otime i 1798, kiciko kwede Ulai River pa dyere 7, 8 ki 9. Yweyo gungu pa nyutu me lapor pi Dragon, Beast ki False Prophet ma otime i 1989, kiciko kwede Hiddekel River pa dyere 10, 11 ki 12. Nebuchadnezzar ciko muvimenti pa Lami pa Lubanga me acel ma obino i 1798, kede onongo nyutu rwom me Belshazzar, ma en ciko muvimenti pa Lami pa Lubanga me adek ma obino i 1989. Pi gami eni, rweny me aryo pa Nebuchadnezzar, i dyer 4, ciko lok pa Lami pa Lubanga me acel.

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.

‘Kare abiro’ pa Nebukadneza ogiko i ‘kare me agiki’ i 1798, ka obino ngec me ciko pi kwero ma obino. I ‘agiki me ceng,’ obedo dano ma oloko cwiny, kono nyutu tung me Repablikan pa nyama me piny, ka obedo calo nyathi lam. I kare acel bene, nyutu tung me Protestant pa Filadelfia pa nyama me piny.

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.

Ka en obedo rwot me acaki pa Babilon, en obedo cal me Belshazzar, rwot me agiki pa Babilon. Yubo pa Nimrod onongo obedo cal me yubo pa en; ci dok yubo pa en onongo obedo cal me yubo pa Belshazzar. Yubo pa en onongo nyutu yabo pa yubo me kwano i nino 22 me October, 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.

> Rwot Nebukaduneeza, bot jo weng, dul weng, ki leb weng ma obedo i piny weng: Kuc obed mapol botu. Aparo ni obedo maber me anyutu alama ki cakita ma Lubanga Madit maloyo weng otimo bot an. Alama pa en madit tutwal! Cakita pa en tek tutwal! Rwotker pa en obedo ma pe otum, ki twero pa en tye ki cabit ki cabit. An Nebukaduneeza, an tye ki kuc i ot an, ka bedo maber i ot me rwot an: an aneno mego ma omiyo an luu, ki paro pa an i yia an, kacel ki gin ma an neno i wi an, ojuko kuc pa an. Daniel 4:1-5.

The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”

Neno me nindo omiyo Nebukadneza owor, kede kit cal pa neno me nindo nyutu Ngec Maber ma pe tyeko pa Malaika me acel, ma ciko dano ni “wor Lubanga.”

> 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.

> An aneno malaika mapat ma otye ka wuotho i tung polo, ma omako Lok Maber ma pe tho me waco bot jo ma bedo i lobo, ki bot piny weng, ki bot dul weng, ki bot leb weng, ki bot jo weng, waco ki dwon madwong': Luor Lubanga, mi pak bot en; pien cawa me bura pa en ocopo; ki kor en ma oyubo polo, ki lobo, ki nam, ki tung me pi. Revelation 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.

Kwena ma pe giko en ngec me pot adek; pot me acel, macalo ma kinyuto i lawi me acel, en ni bedo ki bworo pa Lubanga; pot me aryo en ni wamiye kitiibwa; ki pot me adek kinyuto ne ki cawa pa keca pa iye. Kitiibwa nyuto kit, ci “go to” me aryo i lok me gonge pa Nimrod obedo kama gitweyo yenyo kit pa kabedo ki ot ma lamal. Obedo keca me yenyo. Keto kanisa ki twero pa lobo kacel obedo cal pa le, ki pot me aryo pa Nimrod obedo i nyuto cal pa le; ento pot me aryo pa kwena ma pe giko kelo yeyo kitiibwa pa kit pa Lubanga, pe pa Nimrod.

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.

Kup pa Nebukadenesa obedo cal pa tem me acel, macalo gamo pa Daniel me pe cam kic pa Babulon; pien Daniel obedo ki luoro pa Lubanga. Malaika me acel obino i gin ma otime i 1798, ci lacen oketo cing iye i 11 me August, 1840. Noto pa Nebukadenesa onyutu kare me bino pa kwena me acel i cawa me agiki i 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.

> An oneno nino ma omiyo an ocako kic; paro ma i kom an, ki neno ma i wi an, ogoyo cwinya piny. Ka en aye, an oketo cik me kelo bot an joma ngeyo weng pa Babulon, pi gubed ginyutu an lok pa nino. Ka dong obino lamagi, jo me neno ceng, Kaldaya, ki ajwaki; an owaco botgi nino, ento pe ginyutu an lok pa ne. Ento i agiki Daniel obino bot an, ma nyinge Belteshazzar, kit nyinga pa lubanga na, ki iye tye roho pa jogi maleng; an owaco nino botone, waco ni, Belteshazzar, ladit pa lamagi, pien angeyo ni roho pa jogi maleng tye i in, ki muk mo pe nyalo goro in, waci an lok neno me nino ma an oneno, ki lok me nyutu pa ne. Daniel 4:5-9.

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

I 1798, i kare me agiki, bino pa ngec ma acel, ma kityeko ranyiso ne ki luoro pa Nebukadneza, obedo alama me kare ma buk pa Daniel myero kiyabo woko.

> 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.

> Ento in, o Daniel, loro lokgi, ki ket cing i buk nyaka cawa pa agiki; jo mamit bi woto ki dwogo, ki ngec bimedo. ... En owaco ni, Wot i yore, Daniel; pien lokgi kityeko loro ki kityeko ketogi cing nyaka cawa pa agiki. Jo mamit gibi yweyo, gibi doko gweng, ki gibi tum; ento jo marac bi timo marac; jo marac pe bi ngeyo; ento jo ma ngec bi ngeyo. 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.

I “cawa me agiki”, kigwanyo lacuc pa Buk pa Danyel; kigwaco jo me bino me yenyo pi medo pa ngec, macok coki kwac en omiyo obedo dul aryo pa jo lamo. Dul acel pe ginywako ngeyo, ento dul mukene ginywako. Jo ngeyo pa Babulon, ma gilonge calo “the magicians, the astrologers, the Chaldeans, and the soothsayers”, pe ginywako; ento Danyel onongo ngeyo. “Jo ngeyo” pa Babulon pe ginywako, omiyo gicako calo jo marac. Danyel ocako calo jo ngeyo.

We will continue Daniel chapter four in the next article.

I coc ma bino, wa bi mede ki Daniel chapta me angwen.

> “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.

> Jogi ma pe ginen i tic pa Lubanga pe gitye ki cing maber; miti pa cwinygi pe obedo kit ma twero lawo gi me yero maber i kare weng. Latic pa Lubanga myero gi bedo kare weng ki cwiny ni gi tye i wang Lami ticgi. En ma oneno cabit ma pe ki kwer pa Belshazzar titye i ka me tic wa weng, i ot me cente pa lagoo, kacel ki i ot me tic pa dano keken; ki lwet ma pe ki remo kakare tye ka goyo coc ikom weko mamegi, macalo con ma ogoyo coc boc ma ruc matek pa rwot ma oloko nying Lubanga i pi. Boc pa Belshazzar kigoyo i lok me mac, ‘Kigolo in i pet, ki ginongo ni pe opong’; ki ka i pe cako puro rwom ma Lubanga omiyo in, boc mamegi bino obedo macalo eni. Lok bot Jami Matino, 229.

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