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# The Book of Daniel - Number Twenty-Seven

Kitap ka Daniel — Nɔmba Twenty-Seven

Another Secret Dream

Satu Lagi Mimpi Rahsia

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Tok slêp blong Nebukadnesa i makem “taem blong en,” taem we tufala klas blong ol man blong wosip oli singaot olgeta blong kam mo lukaot gud long “kamap plante blong save” we oli openem long 1798. Afta long hem, oli talem tu se Daniel hem i Beltesasa, olsem nao oli soemaot se hem i man blong kavenan blong God, from we jenis blong nem long profesi i makem wan fasin blong kavenan. Nebukadnesa i savegud se Holi Spirit i stap wetem Daniel, mo from eksperiens blong hem bifo wetem Daniel, hem i ting se “i no gat sikret” we bambae i trabolem Daniel, be sikret blong drim ya i mekem Daniel i trabol.

> 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. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

> E Beltesyasar, tuan segala orang berilmu sihir, kerana aku tahu bahawa roh dewa-dewa yang kudus ada di dalammu, dan tiada suatu rahsia pun menyusahkan engkau, beritahukanlah kepadaku penglihatan-penglihatan mimpiku yang telah kulihat itu, serta tafsirannya. Maka inilah penglihatan-penglihatan dalam kepalaku di atas pembaringanku: aku melihat, dan tampaklah, sebatang pokok di tengah-tengah bumi, dan tingginya sangat besar. Pokok itu makin bertumbuh dan menjadi kuat, dan tingginya sampai ke langit, dan kelihatan sampai ke hujung seluruh bumi. Daunnya indah, buahnya banyak, dan padanya ada makanan bagi semua; binatang-binatang di padang mendapat naungan di bawahnya, dan burung-burung di langit diam pada cabang-cabangnya, dan segala makhluk mendapat makan daripadanya. Aku melihat dalam penglihatan kepalaku di atas pembaringanku, dan tampaklah, seorang pengawas, yakni seorang kudus, turun dari langit; ia berseru dengan suara nyaring, katanya demikian: Tebanglah pokok itu, dan potonglah cabang-cabangnya, gugurkanlah daunnya, dan hamburkanlah buahnya; biarlah binatang-binatang lari dari bawahnya, dan burung-burung dari cabang-cabangnya. Namun demikian tinggalkan tunggul akar-akarnya di dalam bumi, bahkan dengan suatu belenggu besi dan tembaga, di tengah-tengah rumput muda di padang; biarlah ia dibasahi dengan embun dari langit, dan biarlah bahagiannya bersama binatang-binatang di rumput bumi. Biarlah hatinya diubah daripada hati manusia, dan diberikan kepadanya hati binatang; dan biarlah tujuh masa berlalu atasnya. Perkara ini adalah menurut ketetapan para pengawas, dan tuntutan itu menurut firman orang-orang kudus, supaya orang-orang yang hidup mengetahui bahawa Yang Mahatinggi memerintah dalam kerajaan manusia, dan memberikannya kepada sesiapa pun yang dikehendaki-Nya, serta mengangkat atasnya orang yang paling hina di antara manusia. Mimpi inilah yang telah kulihat, aku, raja Nebukadnezar. Maka sekarang engkau, hai Beltesyasar, nyatakanlah tafsirannya, sebab semua orang bijaksana dalam kerajaanku tidak sanggup memberitahukan kepadaku tafsirannya; tetapi engkau sanggup, kerana roh dewa-dewa yang kudus ada di dalammu. Lalu Daniel, yang namanya Beltesyasar, tercengang-cengang kira-kira satu jam lamanya, dan fikirannya menggelisahkan dia. Raja itu berkata dan berfirman: Beltesyasar, janganlah mimpi itu atau tafsirannya menggelisahkan engkau. Beltesyasar menjawab dan berkata: Tuanku, biarlah mimpi itu tertimpa atas orang-orang yang membenci tuanku, dan tafsirannya atas musuh-musuh tuanku. Daniel 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daniel a “khawloh” a ni a leh a hrilhfiahna avangin; a hrilhfiahna chuan Nebukadnezzara chu a tihthinrim thei tih a hria a, mahse Nebukadnezzara’n a thu sawi turin a fuih hnuah chuan, Daniel-in Nebukadnezzara hnenah rorêlna lo thleng tur thu vaukhânna a pe. He rorêlna lo thleng tur thu vaukhânna hi kum tawp hunah, 1798-ah lo thleng vântirhkoh pakhatna vaukhânna entîrna a ni.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> ਸੋ ਦਾਨੀਏਲ, ਜਿਸ ਦਾ ਨਾਮ ਬੇਲਤੇਸ਼ੱਸਰ ਸੀ, ਇੱਕ ਘੜੀ ਤੱਕ ਹੱਕਾ-ਬੱਕਾ ਰਿਹਾ, ਅਤੇ ਉਸ ਦੇ ਵਿਚਾਰ ਉਸ ਨੂੰ ਘਬਰਾਉਂਦੇ ਰਹੇ। ਰਾਜੇ ਨੇ ਬੋਲ ਕੇ ਕਿਹਾ, “ਹੇ ਬੇਲਤੇਸ਼ੱਸਰ, ਇਹ ਸੁਪਨਾ ਜਾਂ ਇਸ ਦੀ ਵਿਆਖਿਆ ਤੈਨੂੰ ਘਬਰਾਉਣ ਨਾ ਦੇਵੇ।” ਬੇਲਤੇਸ਼ੱਸਰ ਨੇ ਉੱਤਰ ਦੇ ਕੇ ਕਿਹਾ, “ਮੇਰੇ ਮਾਲਕ, ਇਹ ਸੁਪਨਾ ਉਹਨਾਂ ਲਈ ਹੋਵੇ ਜੋ ਤੈਨੂੰ ਘ੍ਰਿਣਾ ਕਰਦੇ ਹਨ, ਅਤੇ ਇਸ ਦੀ ਵਿਆਖਿਆ ਤੇਰੇ ਦੁਸ਼ਮਣਾਂ ਲਈ ਹੋਵੇ।” ਦਾਨੀਏਲ 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daniel ali “ashangaa kwa muda wa saa moja.” “Saa” hiyo ni mojawapo ya mara tano ambazo neno “saa” linatokea katika kitabu cha Danieli, wala halipatikani mahali pengine popote katika Agano la Kale. Hapa linawakilisha kipindi cha wakati ambacho Danieli, akiwawakilisha “wenye hekima” wanaoelewa kuongezeka kwa maarifa, hujiandaa kutoa onyo la malaika wa kwanza, linalotangaza kufunguliwa kwa hukumu ya uchunguzi tarehe 22 Oktoba, 1844. Ufafanuzi wa Danieli wa ndoto hiyo hauhusishi tu tangazo la hukumu inayokuja, bali pia mwito kwa Nebukadneza kuacha dhambi, ukiiwakilisha injili ya milele ya malaika wa kwanza. “Saa” hiyo ingewekwa kinabii wakati wa mwisho, mwaka 1798, malaika wa kwanza alipoingia katika historia. Malaika wa kwanza aliingia katika historia mwaka 1798, mwishoni mwa “nyakati saba” za kisasi cha Mungu kilicholetwa juu ya ufalme wa kaskazini, kilichoanza mwaka 723 KK.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> Sabab hari-hari inilah hari pembalasan, supaya segala sesuatu yang telah tertulis digenapi. Tetapi celakalah perempuan-perempuan yang sedang mengandung, dan mereka yang menyusui, pada hari-hari itu! Sebab akan ada kesesakan yang besar di negeri ini, dan murka atas bangsa ini. Dan mereka akan rebah oleh mata pedang, dan akan dibawa sebagai tawanan ke segala bangsa; dan Yerusalem akan diinjak-injak oleh bangsa-bangsa lain, sampai genaplah zaman bangsa-bangsa lain itu. Lukas 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebuchadnezzar akan hidup dengan hati seekor binatang selama masa pembalasan Allah, yang didatangkan atas kerajaan utara Israel, sebab Nebuchadnezzar adalah raja utara. Lukas mengenali masa yang sama itu sebagai “masa-masa” (“masa-masa bangsa-bangsa lain”), dalam bentuk jamak, ketika ia menandai titik akhir dari penindasan atas Yerusalem.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> A re tla bolawa ka bogale jwa tšhaka, mme a isiwe botshwarong mo ditšhabeng tsotlhe; mme Jerusalema e tla gatakwa ke Baditšhaba, go fitlha dinako tsa Baditšhaba di diragadiwa. Luke 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Mu bukuni ya Ndyunyu, nyengo za Ŵamitundu zakuponderezga malo ghakupatulika na ŵankhondo zikamanyikwanga waka kuti ni vyaka chikwi chimodzi na vyaka mahandiredi ghaŵiri na makumi ghankhondi na limoza, pakuti zikang’anamuranga waka nyengo ya kuzikizga kwa upapa.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Tetapi pelataran yang di luar Bait Suci itu, tinggalkanlah dan janganlah engkau mengukurnya; sebab itu telah diberikan kepada bangsa-bangsa lain; dan kota yang kudus itu akan mereka injak-injak selama empat puluh dua bulan. Dan Aku akan memberikan kuasa kepada kedua saksi-Ku, dan mereka akan bernubuat seribu dua ratus enam puluh hari lamanya, berpakaian kain kabung. Wahyu 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Pesan amaran yang diberikan oleh Daniel kepada Nebukadnezar melambangkan amaran tentang penghakiman yang akan datang. Kedatangan pesan amaran itu secara simbolik ditempatkan pada tahun 1798, iaitu ketika malaikat pertama datang untuk memberi amaran tentang penghakiman penyiasatan yang sedang menghampiri. Penghakiman yang dinubuatkan ke atas Nebukadnezar berlaku pada penggunaan kedua perkataan “jam” dalam pasal empat.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

> ဤအမှုအရာအလုံးစုံသည် ဘုရင် နေဗုခဒ်နဇာ အပေါ်သို့ ရောက်လာ၏။ တစ်ဆယ့်နှစ်လ ပြည့်သည့်အဆုံး၌၊ သူသည် ဗာဗုလုန်နိုင်ငံ၏ နန်းတော်အတွင်း လမ်းလျှောက်လျက်ရှိ၏။ ဘုရင်က မိန့်၍ ဆိုသည်မှာ၊ “ဤကြီးမြတ်သော ဗာဗုလုန်မြို့သည် ငါ၏တန်ခိုးအစွမ်း၏ ခွန်အားဖြင့် နိုင်ငံတော်၏ နန်းတော်အိမ်အဖြစ် ငါတည်ဆောက်ခဲ့သည်မဟုတ်လော၊ ငါ၏ဘုန်းအာနုဘော်၏ ဂုဏ်အသရေကြောင့် မဟုတ်လော” ဟူ၍ ဖြစ်၏။ ထိုစကားသည် ဘုရင်၏ ပါးစပ်၌ ရှိစဉ်တွင်ပင်၊ ကောင်းကင်မှ အသံတစ်သံ ကျလာ၍၊ “အို ဘုရင် နေဗုခဒ်နဇာ၊ ဤစကားကို သင့်အား ပြောကြား၏။ နိုင်ငံတော်သည် သင့်ထံမှ ကွာသွားပြီ။ လူတို့အထဲမှ သင့်ကို နှင်ထုတ်ကြလိမ့်မည်။ သင်၏ နေရာသည် လယ်ပြင်တိရစ္ဆာန်တို့နှင့်အတူ ဖြစ်လိမ့်မည်။ နွားကဲ့သို့ မြက်ကို စားစေကြလိမ့်မည်။ လူတို့၏နိုင်ငံတော်၌ အမြင့်ဆုံးသောအရှင်သည် အုပ်စိုးတော်မူ၍၊ မိမိအလိုတော်ရှိသူအား ပေးတော်မူကြောင်းကို သင်မသိမချင်း၊ အချိန်ခုနစ်ကာလသည် သင့်အပေါ်၌ လွန်သွားလိမ့်မည်” ဟု ဆို၏။ ထိုအခိုက်အတန့်တွင်ပင် ထိုအမှုသည် နေဗုခဒ်နဇာအပေါ်၌ ပြည့်စုံလေ၏။ သူသည် လူတို့အထဲမှ နှင်ထုတ်ခြင်းကို ခံရ၍၊ နွားကဲ့သို့ မြက်ကို စားလေ၏။ သူ၏ ကိုယ်ခန္ဓာသည် ကောင်းကင်နှင်းဖြင့် စိုလျက်ရှိပြီး၊ သူ၏ ဆံပင်သည် လင်းယုန်အမွှေးကဲ့သို့ ရှည်လျားလာသည်တိုင်အောင်၊ သူ၏ လက်သည်းတို့သည် ငှက်လက်သည်းကဲ့သို့ ဖြစ်လာသည်တိုင်အောင် ဖြစ်လေ၏။ ဒံယေလ 4:28–33။

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Kichuhrangba le iade so∙otgimin “somoi”on Nebukhadnezar an∙tangni ka∙tongko ahongchakna chadengahaon sokbaha. So∙otgimin dake nisusagipa bichalba, Isolni dake nisusagipa bichalni “somoi” a∙bachengahaon sokbaha.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“Jam” penghakiman Allah pada 22 Oktober 1844 telah menghasilkan dua golongan penyembah, yang digambarkan sebagai “orang bijaksana” dan “orang fasik” dalam pasal dua belas kitab Daniel, dan yang juga digambarkan sebagai “bijaksana” atau “bodoh” dalam perumpamaan tentang sepuluh gadis, dan yang juga digambarkan sebagai mereka yang dibenarkan oleh iman dalam pasal dua kitab Habakuk, yang dipertentangkan dengan mereka yang memperlihatkan tabiat yang sama seperti yang telah dinyatakan Nebukadnezar pada “jam” ketika penghakimannya datang.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Bona, moea wa gagwe o o ikgogomosang ga o a siama mo go ene; mme yo o siameng o tla phela ka tumelo ya gagwe. Habakkuke 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

ក្រុមមនុស្ស​ទាំង​ពីរ​នៅ​ក្នុង​បន្ទាត់​នីមួយៗ​នៃ​បន្ទាត់​ទាំង​បី ត្រូវ​បាន​បង្ហាញ​ឲ្យ​ឃើញ​នៅ​ពេល​ដែល «ម៉ោង» នៃ​ការជំនុំជម្រះ​របស់​ទ្រង់​មក​ដល់ នៅ​ថ្ងៃទី 22 ខែ​តុលា ឆ្នាំ 1844 ដែល​នេះ​ហើយ​ជា​អ្វី​ដែល «ម៉ោង» នៃ​ការជំនុំជម្រះ​របស់​នេប៊ូក្នេស្សារ​តំណាង​ឲ្យ។ ឆ្នាំ 1798 គឺ​ជា​ការ​បញ្ចប់​នៃ​កំហឹង «ដំបូង» នៃ «ប្រាំពីរ​ដង» នៅ​ពេល​ដែល​សាសនាអាណាចក្រ​ប៉ាប​បាន​ឈប់​រីកចម្រើន ពីព្រោះ​នាង​ត្រូវ​បាន​ប្រគល់​ឲ្យ​របួស​ស្លាប់​មួយ។

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> राजाले आफ्नै इच्छाअनुसार गर्नेछ; उसले आफूलाई उच्च पार्नेछ, र आफूलाई प्रत्येक देवताभन्दा महान् ठान्नेछ, र देवताहरूका परमेश्वरको विरुद्ध अचम्मका कुराहरू बोल्नेछ, र क्रोध पूरा नभएसम्म उन्नति गर्नेछ; किनकि जे निर्धारण गरिएको छ, त्यो पूरा हुनेछ। दानिएल ११:३६।

1844, was the end of the “last” indignation:

1844, adalah pengakhiran kemurkaan yang “terakhir”:

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> 阿對佢講：看哪，我要使你知道惱怒臨到末後所要發生嘅事；因為到咗所定嘅時候，結局就必來到。Daniel 8:19

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Penggunaan pertama perkataan “jam” dalam Daniel fasal empat melambangkan tahun 1798; iaitu pengakhiran yang “pertama” bagi kemurkaan Allah selama “tujuh masa” terhadap kerajaan utara Israel; kedatangan perkhabaran malaikat pertama pada waktu kesudahan; dan pengakhiran “tujuh masa” Nebukadnezar pada “akhir segala hari.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Penggunaan kedua kata “jam” dalam Daniel pasal empat melambangkan tahun 1844; yang merupakan akhir dari geram yang “terakhir” selama “tujuh masa” terhadap kerajaan selatan Yehuda. Itu juga merupakan tibanya penghakiman pemeriksaan, dan penghakiman pribadi Nebukadnezar.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Khaolo ea pele e bontša histori ea tšebetso ea teko ea mehato e meraro, ’me e tšoaea ho matlafatsoa ha molaetsa oa lengeloi la pele ka la 11 Phato, 1840. Khaolo ea bone e emela ho fihla ha molaetsa oa lengeloi la pele nakong ea bofelo ka 1798, ’me e lokela ho behoa holim’a khaolo ea pele. Khaolo ea bone e totobatsa molaetsa oa lengeloi la pele le temoso ea oona ea kahlolo e atamelang, ’me e tšoaea la 22 Mphalane, 1844, le ho fihla ha molaetsa oa lengeloi la boraro.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Bersama-sama mereka melambangkan permulaan bukan sahaja Adventisme, tetapi juga Amerika Syarikat. Pasal satu hingga tiga juga membicarakan sejarah pada penghujung Adventisme, dan penghujung Amerika Syarikat. Pasal lima, serta kesaksian Belsyazar, juga selaras dengan tiga pasal yang pertama.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Kgaolo ya ntlha, e tsamaisana le kgaolo ya bone, e emela motsamao wa moengele wa ntlha, le histori ya nako e buka ya Daniele e neng e bulwa ka nako ya bofelo ka 1798. Molaetsa o o neng wa bulwa ka nako eo o tshwantshediwa ka pono ya Noka ya Ulai, e emelang koketsego ya kitso e e leng mo teng mo dikgaolong tsa bosupa, borobedi le borobongwe tsa Daniele.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Di tahun ketiga pemerintahan raja Belsyazar, suatu penglihatan tampak kepadaku, yaitu kepadaku, Daniel, sesudah penglihatan yang tampak kepadaku terdahulu. Maka aku melihat dalam suatu penglihatan; dan terjadilah, ketika aku melihat, bahwa aku berada di Susan, di dalam istana, yang terletak di wilayah Elam; dan aku melihat dalam suatu penglihatan, bahwa aku berada di tepi sungai Ulai. Daniel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

บทที่หนึ่งถึงบทที่สาม ซึ่งสอดคล้องกับบทที่ห้า เป็นตัวแทนของความเคลื่อนไหวของทูตสวรรค์องค์ที่สาม และประวัติศาสตร์ในเวลาที่พระธรรมดาเนียลถูกเปิดผนึกในปี 1989 ข่าวสารที่ถูกเปิดผนึกในเวลานั้นถูกเป็นสัญลักษณ์ไว้ด้วยนิมิตแห่งแม่น้ำฮิดเดเคล ซึ่งเป็นตัวแทนของความรู้ที่ทวีขึ้นซึ่งบรรจุอยู่ภายในบทที่สิบ สิบเอ็ด และสิบสอง

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Maka pada hari yang kedua puluh empat bulan yang pertama, ketika aku berada di tepi sungai besar itu, yaitu Hiddekel. Daniel 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Re tlo tšwela pele ka go sekaseka mola wa Nebukadenesare le Belshasare mo setlhogong se se latelang.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Ɔhia wɔ hɔ sɛ wɔsua Onyankopɔn Asɛm no kɔ akyiri paa. Titiriw no, ɛsɛ sɛ Daniel ne Adiyisɛm nya adwenehyia sɛnea ɛnyɛɛ da wɔ yɛn adwuma abakɔsɛm mu. Yebetumi anya kakra a yɛbɛka wɔ nsɛm bi mu, fa Roma tumi no ne papacy no ho, nanso ɛsɛ sɛ yɛtwe adwene si nea adiyifoɔ ne asomafoɔ no akyerɛw wɔ Onyankopɔn Honhom no nkanyan mu no so. Honhom Kronkron no ahyehyɛ nneɛma no saa ara, ɔkwan a wɔfaa so de hyɛ nkɔm no mae no ne nsɛm a wɔada no adi no mu, sɛnea ɛbɛkyerɛkyerɛ sɛ ɛsɛ sɛ wɔde onipa adwumayɛfoɔ no fi anim hɔ, de no hinta Kristo mu, na Awurade Onyankopɔn a ɔwɔ soro ne Ne mmara no so wɔma so.”

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Bachaha kitabu kya Danieli. Itananga, hatua kwa hatua, historia ya falme zilizowakilishwa humo. Tazama wanasiasa, mabaraza, majeshi yenye nguvu, nawe uone jinsi Mungu alivyotenda ili kuishusha kiburi cha wanadamu na kuutupa utukufu wa kibinadamu mavumbini. Mungu peke yake ndiye anayewakilishwa kuwa mkuu. Katika njozi ya nabii anaonekana akimwangusha mtawala mmoja mwenye nguvu na kumsimamisha mwingine. Anafunuliwa kuwa Mfalme wa ulimwengu wote, aliye karibu kuusimamisha ufalme Wake wa milele—Yeye Mzee wa siku, Mungu aliye hai, Chimbuko la hekima yote, Mtawala wa wakati uliopo, Mfunuaji wa wakati ujao. Soma na uelewe jinsi mwanadamu alivyo maskini, alivyo dhaifu, alivyo wa muda mfupi, alivyo mkosefu wa hakika, alivyo na hatia, anapoinua nafsi yake kuelekea ubatili.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “ព្រះវិញ្ញាណបរិសុទ្ធ តាមរយៈអេសាយ បង្ហាញយើងឲ្យងាកទៅរកព្រះ ជាព្រះដ៏មានព្រះជន្មរស់ ជាវត្ថុសំខាន់បំផុតនៃការយកចិត្តទុកដាក់—គឺទៅរកព្រះ ដូចដែលបានសម្ដែងនៅក្នុងព្រះគ្រីស្ទ។ «ដ្បិត មានទារកម្នាក់បានប្រសូត្រមកសម្រាប់យើង ហើយមានបុត្រម្នាក់បានប្រទានមកដល់យើង; ហើយការគ្រប់គ្រងនឹងស្ថិតនៅលើព្រះអង្គា; ហើយព្រះនាមរបស់ព្រះអង្គនឹងត្រូវហៅថា អស្ចារ្យ, ទីប្រឹក្សា, ព្រះដ៏មានឫទ្ធានុភាព, ព្រះបិតាដ៏អស់កល្បជានិច្ច, ម្ចាស់នៃសេចក្តីសុខសាន្ត» [អេសាយ 9:6]។

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Yambu ye Daniel a amogetseng ka tlhamalalo go tswa go Modimo e ne ya neelwa segolo thata ka ntlha ya malatsi ano a bofelo. Dipono tse a di boneng fa mabopong a Ulai le Hiddekel, dinoka tse dikgolo tsa Shinare, jaanong di mo tseleng ya go diragadiwa, mme tsotlhe tse di boleletsweng pele di tla bo di setse di diragetse ka bonako.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> “Ganbo shartaa saba Yihudaa yeroodii raagaawwan Daani’el kennamanii turanitti. Israa’eloonni boojuu keessa turan; manni qulqullummaa isaanii diigamee ture, tajaajilli mana qulqullummaa isaanii immoo dhaabamee ture. Amantiin isaanii sirna aarsaa keessatti sirnaawwan irratti xiyyeeffatee ture. Isaan bifa alaa wanta hundumaa caalaa barbaachisaa godhatanii turan, yeroo sana garuu hafuura waaqeffannaa dhugaa dhabanii turan. Tajaajilli isaanii duudhaa fi hojiiwwan waaqeffannaa ormootaan xuraa’ee ture; raawwii sirna aarsaattis gaaddisa irraa gara dhugaa isa keessaa jiruutti hin ilaalle. Isaan Kiristoosin, aarsaa dhugaa cubbuu namaatiif dhiyaatu, hin hubanne. Gooftaan ummata boojuutti geessuu fi tajaajila mana qulqullummaa dhaabsiisuu keessatti hojjete; kunis akka sirnaawwan alaa walitti qabama guutuu amantii isaanii hin ta’inif. Qajeelfamoonni fi hojiiwwan isaanii waaqeffannaa ormootaa irraa qulqulleeffamuu qabu turan. Tajaajilli sirnaa dhaabame, tajaajilli garaa akka haaromfamuuf. Ulfinni alaa irraa fudhatame, inni hafuuraa akka mul’ifamuuf.” Manuscript Releases, volume 16, 333, 334.

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