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# The Book of Daniel - Number Twenty-Six

Kitaaba Daani’el — Lakkoofsa Digdamii Jaha

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

Yeroo Torban Nebukadnezarii: Uffata Raajii Kan Heedumina Waaqeffannaa Biyya Alaa, Papalizimii, fi Ameerikaa Tokkummaa Ifa Godhu

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.

Mallattoon boqonnaa afuri keessatti Nebukadnezaar ittiin ibsame nama dinqa. “Yeroon isaa torba” sun baraawwan dheeraa waaqeffannaa mootummaa ormootaa (guyyichaa), fi paapalummaa (yakki badiisa fidu) iddoo qulqullinaa fi loltoota isaa miilla jala ittiin dhidhiitan agarsiisa.

> 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.

> Ergasii ani qulqulluun tokko dubbachaa jiru nan dhaga’e; qulqulluun biraanis qulqulluu dubbachaa ture sanaan, “Mul’anni waa’ee aarsaa guyyaa guyyaatiin dhihaatuu fi yakka diigumsa fiduu sanaa, akkasumas iddoo qulqulluu fi loltoota lafa jalatti dhidhiitamuuf kennuun ilaalchisee, hamma yoomiitti turee?” jedhe. Daani’eel 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.

“Manni qulqullummaa fi maccaa” jechuun lakkoofsa kudha sadii keessatti ibsame, “yeroo torba” kan dheekkamsa Waaqayyoo keessaa isa lammaffaa fi isa dhumaa ture ni bakka bu’a; “yeroo torba” Nebukadnezaaris “yeroo torba” kan dheekkamsa Waaqayyoo keessaa isa jalqabaa ture ni bakka bu’a; garuu lamaan isaaniiuu raajii keessatti akka sarara tokkootti bakka bu’anii dhihaataniiru.

> 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.

> Ani Yerusaalemi irratti hidhaa Samaariyaa, madaallii mana Ahaabis immoo nan diriirsа; akkuma namni xuwwee qulqulleessu, qulqulleessee gadi garagalchutti, ani Yerusaalemin nan haqu. 2 Mootota 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.

Daani’el boqonnaa saddeet, aayata kudha sadii, sarara dheekkamsa Waaqayyoo isa lammaffaa irratti dubbata; dheekkamsi kunis bara 677 BC irraa eegalee mootummaa kibbaa Yihudaa irratti dhufe. “Yeroo torba” Nebukadnezaar, sarara dheekkamsa Waaqayyoo isa jalqabaa bakka bu’a; innis bara 723 BC irraa eegalee mootummaa kaabaa Israa’el irratti dhufe. “Yeroo torba” Nebukadnezaar waggoota kuma tokkoo fi dhibba lamaa fi jaha keessaa jaatama, kanneen keessatti waaqeffannaan mootummaa ormaa iddoo qulqulluu fi loltoota miidhe, bakka bu’a; itti aansuunis waggoota kuma tokkoo fi dhibba lamaa fi jaha keessaa jaatama sana keessatti paappaasummaan iddoo qulqulluu fi loltoota miidhe bakka bu’a.

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.

Phaaphaalismin salphaatti waaqeffannaa ormootii jechuun amantii Kiristaana jedhuun haguugamee jiru qofa dha. Akka jechuudhaaf, “waaqeffannaa ormootaa cuuphametti.” Kaatolikummaa keessatti Kiristoosiin yookaan Kiristaanummaa bakka bu’u tokko illee hin jiru. Addunyaan dhugaa sana seenaa Bara Dukkanaa keessatti baratte turte; garuu bara 1798 irraa jalqabee addunyaan isa irraanfatte. Phaaphaasummaan garaa waaqeffannaa ormootaa wajjin tokko qaba. Amantiin isaa fi sirnaawwan amantichaa walumaagalatti walfakkaatu. Murtiin Nebukadnezaar irratti labsame “yeroo torbaa” jechuun, inni garaa bineensaa akka isaaf kennamu ta’uu isaa of keessatti qabata. Garaan bineensaa inni argate sun garaa amantii waaqeffannaa ormootaa bakka bu’u ture; waaqeffannaa ormootaa ifa ta’een ta’u iyyuu, yookaan bifa Kaatolikummaa keessatti haguugamee jiru ta’u iyyuu. Obboleettiin White mul’ata boqonnaa kudha lamaan keessatti bineensi guddaan sun Seexana akka ta’e ibsiti; garuu hiika lammaffaatiin Roomaa waaqeffannaa ormootaas dha.

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

> “Kanaaf, akka jalqabaatti bineensi guddaan sun Seexana kan bakka buʼu taʼus, hiika lammaffaatiin Roomaa waaqeffannaa tolfamaa hordoftuuf mallattoo dha.” 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.

Bineensi Nebukadnezaariin “yeroo torbaaf” bakka bu’e, guyyoota kuma tokkoo fi dhibba lamaa fi jaatamaaf bineensa mootummaa jawwee ture; achiis guyyoota kuma tokkoo fi dhibba lamaa fi jaatama biraaf bineensa Kaatoilikummaa ta’e. Guyyoota sana dhuma irratti Nebukadnezaar mootummaa Ameerikaa kan dhuma irratti raajicha sobaa ta’uuf mallattoo dha. Akka raajiiatti Nebukadnezaar jawwee, bineensa, fi raajicha sobaa bakka bu’e; isaan kun humnoota sadanuu Baabilon hafuuraa ijaaran, akkasumas addunyaa gara Armegedonitti geessanidha. Nebukadnezaar Baabilon isa dhugaa bakka bu’a; kana gochuudhaanis humnoota sadan guyyoota dhumaa Baabilon hafuuraa ijaaran hundumaaf mallattoo ta’ee tajaajile.

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.

Mallattoo amma duraan adda baafame kana hubachuuf, jalqaba Nebukadnezaar bara 1798 keessa, yeroo mootummaa isaa dhuma “yeroo torba” irratti deebi’ee dhaabatu keessatti eessa akka jiru adda baasuun barbaachisaa dha. Mallattoo daandii kana boqonnaa afurffaa Daani’el keessatti ni hundeessina; achiis booddee boqonnaa sana karaa caalaatti sirna-qabeessa ta’een ilaaluutti ni ceena.

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.

Bara “yeroo dhumaa”tti, bara 1798 keessatti, kitaabni Daani’el baname; achiis kitaabichi ifa dabalaa dhufu kan qoru, qulqulleessu, akkasumas gosa waaqeffattootaa lama uumu dhiheessuudhaan kaayyoo isaa guute. Banamuun kitaaba Daani’el jalqaba adeemsa qorumsaa sadarkaa sadii, isa dhugaawwan yeroo sana mul’ifaman irratti hundaa’e, agarsiisa.

> 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.

> Innisis akkana jedhe, “Daanyel, karaa kee qabadhu; dubbiin kun hanga yeroo dhumaatti cufamee fi chaappaa kaaʼamee jira. Namoonni baayʼeen ni qulqulleeffamu, ni adii taʼu, ni qoramus; warri hamaan garuu hammina isaanii ni hojjetu; hamoota keessaa namni tokko illee hin hubatu; ogeeyyiin garuu ni hubatu.” Daanyel 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.

Kaayyoon raajii macaafni hiikni isaa banamuun isaa, kan macaafa Daani’elii fi macaafa Mul’ataa of keessaa qabu, dhaloota yeroo seenaa keessatti macaafni sun hiikni isaa banamu sana keessa jiraatu qoruudha. Daani’el boqonnaa kudha lamaan keessatti, raajiiwwan yeroo sadii adda baafamanii jiru. Inni jalqabaa waggoota kuma tokko fi dhibba lamaa fi jahaatama, yeroo humni saba qulqullootaa bittinnaa’uu qabu ture dha.

> 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.

> Garuu si, yaa Daaniʼel, dubbii kana cufi; kitaabas hamma yeroo dhumaatti chaappessi; namoonni baayʼeen asii fi achi ni deddeebiʼu, beekumsis ni baayʼata. Ergasii ani Daaniʼel ilaale; kunoo, warri kaan lama dhaabatanii turan; inni tokko qarqara laga sanaa gama kana, inni kaanis qarqara laga sanaa gama sana. Tokkoon isaanii namicha uffata quncee talbaa uffate, isa bishaanota laga sanaa irra tureen, “Dhumni dinqiiwwan kanaa hamma yoomiitti tura?” jedhe. Aniis namicha uffata quncee talbaa uffate, isa bishaanota laga sanaa irra ture sana nan dhagaʼe; inni harka isaa mirgaa fi harka isaa bitaa gara samii ol kaasee, Isa bara baraan jiraatuun kakatee, “Yeroo tokkoof, yeroo lamaaf, walakkaa yeroofis ni taʼa; yommuu inni humna saba qulqulluu bittimsuuf xumurutti, wantoonni kun hundinuu ni raawwatamu” jedhe. Daaniʼel 12:4–7.

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

Yeroon raajii lama kan biroo boqonnaa kudha lammaffaa keessatti argaman guyyoota dhibba kudha lamaa fi sagaltama, akkasumas guyyoota dhibba kudha sadii fi soddomii shanidha.

> 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.

> Ani nan dhagaʼe; garuu hin hubanne; anis akkana jedhe, Yaa Gooftaa koo, dhumni waan kanaa maal taʼa ree? Innis akkana jedhe, Karaa kee qajeeli, Daaniʼel; dubbiin kun hanga yeroo dhumaatti cufamee fi chaappeffamee jiraatii. Baayʼeen isaanii ni qulqullaaʼu, ni adii taʼu, ni qoramuu; warri hamoon garuu hammina ni hojjetu; warra hamoo keessaa tokko illee hin hubatu; ogeeyyiin garuu ni hubatu. Yeroo aarsaan yeroo hundaa dhiifamutii fi wanti jibbisiisaan badiisa fidu sun dhaabamutti jalqabee guyyoonni kuma tokkoo fi dhibba lamaa fi sagaltamatu taʼu. Namni eeggatee hamma guyyoota kuma tokkoo fi dhibba sadii fi shantama shanitti gaʼu mootummaa qabeessa. Daaniʼel 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…”

Aayyoonni kanneen keessatti “yeroon dhumaa” jedhu yeroo lama caqasamee, akka yeroo dubbiin Daani’eel irraa cufamee ture hiikamuutti ibsameera. Dubbiin yeroo “dhumaatti” hiikamuuf jedhu sun yeroowwan raajii sadan kanneen, jechuunis kuma tokkoo fi dhibba lamaa fi jahaatama (yeroo tokko, yeroo lama, fi walakkaa), kuma tokkoo fi dhibba lamaa fi sagaltama, akkasumas kuma tokkoo fi dhibba sadii fi soddomii shan dha. Yeroowwan sadan keessaa lama “guyyaa” jedhamuun ibsamaniiru. Sadanuu keessaa lama bara 1798tti xumuraman; inni sadaffaan immoo dhuma bara 1843tti xumurame. Innis dhuma bara 1843 sanaatti dha; lakkoofsi sun, “kan eeggatuu fi ga’u eebbifamaadha…” jedha.

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.

Jechi “dhufa” jedhu hiikni isaa ni tuqa jechuu dha. Kanaafuu, kan eegu, akkasumas guyyaa jalqabaa bara 1844 tuqu, inni eebbifamaa dha. Yeroon harkifannaa fakkeenya durboota kudhanii keessatti ibsame, seenaa Millerite keessatti abdii kutannaa jalqabaa irratti jalqabe; abdii kutannaan sunis guyyaa dhumaa bara 1843 irratti dhufe, guyyaan dhumaa bara 1843 immoo guyyaa jalqabaa bara 1844 ni tuqa. Eebbi eeguu, yeroo harkifannaan abdii kutannaa jalqabaa irratti jalqabe, achumaan jalqabe.

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.

ୟା ବଚନଗୁଡ଼ିକରେ ଆଉ ଅନେକ କଥା ଆଲୋଚନା କରିବାକୁ ଅଛି, କିନ୍ତୁ ଏଠାରେ ଆମେ ଯେ ବିଷୟକୁ ବିଚାର କରୁଛୁ ସେହା ହେଉଛି ଦାନିୟେଲଙ୍କର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଭୂମିକା। ଦାନିୟେଲ ପୁସ୍ତକର ଉଦ୍ଦେଶ୍ୟ, ଯାହାକୁ ଏହି ଅଂଶରେ ଦାନିୟେଲ ପ୍ରତିନିଧିତ୍ୱ କରୁଛନ୍ତି, ପୁସ୍ତକଟି ଖୋଲାଯାଇବାବେଳେ ଏକ ତିନି-ପର୍ଯ୍ୟାୟୀ ପରୀକ୍ଷା ପ୍ରକ୍ରିୟା ଉତ୍ପନ୍ନ କରିବା। ଦାନିୟେଲଙ୍କୁ କୁହାଯାଇଥିଲା ଯେ ସେ ଶେଷ ସମୟ ପର୍ଯ୍ୟନ୍ତ ନିଜ ପଥେ ଯାଆନ୍ତୁ, ସେହି ସମୟରେ ପୁସ୍ତକଟି ଖୋଲାଯିବାକୁ ଥିଲା। ଅଧ୍ୟାୟର ଉପସଂହାର ଏହାକୁ ଜୋର ଦେଇ କହେ ଯେ ଶେଷ ସମୟ ଆସି ପହଞ୍ଚିଲେ କ’ଣ ଘଟିବ।

> 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.

> ତୁମେ କିନ୍ତୁ ଶେଷ ପର୍ଯ୍ୟନ୍ତ ତୁମ ପଥରେ ଯାଅ; କାରଣ ତୁମେ ବିଶ୍ରାମ କରିବ, ଏବଂ ଦିନମାନଙ୍କର ଶେଷରେ ତୁମ ନିର୍ଦ୍ଦିଷ୍ଟ ଅଂଶରେ ଦଣ୍ଡାୟମାନ ହେବ। ଦାନିଏଲ 12:13.

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

Kitaabni Daani’el bara guyyoota raajii Daani’el dhumaatti qooda ishee keessatti dhaabbachuuf turte.

> “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.

> “Yeroo Waaqayyo namatti hojii addaa hojjechuuf kennutti, innis akkuma Daani’el qooda fi iddoo isaatti dhaabachuu qaba; waamicha Waaqayyootiif qophaa’ee, kaayyoo Isaa guutuufis qophaa’ee ta’uu qaba.” 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.”

Bara dhumaatii bara 1798 keessatti, Daani’el carraa isaatti dhaabate; kunis lakkoofsa kudha sadii keessatti “dhuma guyyootaatti” jedhamee ibsameera. Dhumni ari’atamuu Nebukadnezaar kan “yeroo torbaa” jedhamuu bara 1798 ni adda baasa; inni “dhuma guyyootaatti” waan xumurameef.

> 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.

> Guyyoota sana booddee ani Nebukadnezaar iyyoota koo gara samii ol nan jedhu; hubannoon koos gara koo ni deebiʼe; ani Isa Hundumaa Ol Aanaa eebbise, isa bara baraan jiraatu galateeffadhee kabaje; mootummaa isaa mootummaa bara baraa dha, mootummaa mootummaa isaa dhalootaa hamma dhalootaatti in jiraata. Warri lafa irra jiraatan hundinuu akka homaatti lakkaaʼamu; inni akka fedha isaatti waraana samii keessatti, warra lafa irra jiraatan gidduuttis ni hojjeta; namni tokko illee harka isaa dhowwuu, yookaan, “Ati maal gootaa jirta?” jedhee isa gaafachuu hin dandaʼu. Yeroo sanumaatti qalbiin koo gara koo ni deebiʼe; ulfina mootummaa kootiif kabajni fi miidhaginni koo gara koo ni deebiʼe; gorsitoonni koo fi abbootiin mootummaa koo na barbaadan; mootummaa koo keessattis jabaadhee nan dhaabame; guddinni mootummaa caaluus natti dabalame. Amma ani Nebukadnezaar Mootii samii nan galateeffadha, nan ol kaasa, nan kabaja; hojiiwwan isaa hundinuu dhugaa dha, karaawwan isaas murtii dha; warra of tuulummaadhaan deddeebiʼanis gad isaanii deebisuu inni ni dandaʼa. Daaniʼel 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.”

Jechoonni “dhuma baraa” jedhu yeroo dhumaa bara 1798 bakka buʼa. Yeroo sanatti Nebukadnezaar mootummaa isaa keessatti hundeeffame; kunis kana booda seenaa bineensota heera mootummaa waaqeffannaa waaqa tolfamaa fi paapalizimii hin turre. Yeroo sana Nebukadnezaar nama guutummaatti jijjiirame bakka buʼe; akkasumas raawwachuudhaan bineensa lafaa raajii Macaafa Qulqulluu keessatti ibsame, kan bara 1798 mootummatti bulchuu jalqabe bakka buʼe; innis akka hoolaa taʼee jalqabe, garuu dhuma irratti akka jawwee dubbachuuf murtaaʼee ture. Inni bineensa lafaa kan waggoota fakkeenya taʼan torbaatamaaf bulchuuf ture bakka buʼa; kunis akkuma mootummaa isaa isa dhugaa waggoota dhugaa torbaatamaaf bulchetti, Isaayaas boqonnaa digdamii-sadii raawwachuuf ture. Fakkeenyichi “guutummaatti cufamaa dha.”

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.

Nebukadnezaar humnoota raajiiwwan sadii Mul’ata boqonnaa kudha lamaa fi kudha sadi keessatti fakkeenya raajii ta’anii dhiyaatan walitti hidhuu keessatti hidhaa raajii ta’e bakka bu’a. Achitti isaan bineensa bishaan keessaa, bineensa lafaa fi ajjeechaa guddaa jedhamuun ibsamu. Mul’ata kudha jaha keessatti immoo akka humnoota sadii addunyaa gara Armaagedoonitti geessanitti beekamu. “Yeroon torban” Nebukadnezaar kanneen bineensota sadan sana hunda walitti hidhata; sababiin isaas Baabilon isa mul’atu Baabilon hafuuraa fakkeessa; akkasumas sararri raajii inni kitaaba Daani’el keessatti argamu, kitaaba Mul’ataa keessatti itti fufee fudhatama; sababiin isaas kitaabni lamaan sun wal isaanii waliif guutuu irratti geessu.

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.

Nebukadnezaar akka raajii ibsuutti hidhata raajii taʼee bara 1798 keessatti jawwee, bineensaa fi raajii sobaa gidduutti bakka buʼa. Bara 1798 ergaa ergamaa isa jalqabaa fi seenaa Miilerootaaf “yeroo dhumaa” ture. Wiiliyaam Miiler jawwee waaqeffannaa ormaa fi bineensa Katoolikummaa taʼe beekuu isaa irratti hundaaʼee caasaa raajii isaa hunda ijaaruuf geggeeffame; garuu Ameerikaan Gamtoomte bineensa lafaa fi raajii sobaa taʼuu ishee hin argine. Inni seenaa bara 1798 keessatti “yeroo dhumaa” dura ture arguu ni dandaʼe; garuu fuuldurri amma iyyuu fuuldura ture. “Yeroo dhumaa” bara 1989 keessatti humnoonni sadan hundi yeroo sana ni beekamu turan.

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.

Baniinsi raajii keessatti bara 1798 mul’ate, inni raajii keessatti qeerroo fi bineensa beekamtii isaanii irraa hiikamuun boqonnaawwan torba, saddeet fi sagal keessatti laga Ulaayiin bakka bu’ameera. Baniinsi beekamtii raajii qeerroo, bineensa fi raajicha sobaa bara 1989 mul’ate immoo boqonnaawwan kudhan, kudha tokkoo fi kudha lamaan keessatti laga Hiddekeliin bakka bu’ameera. Nebukadnezaar sochii ergamaa isa jalqabaa kan bara 1798 dhufe bakka bu’a; innis Belshaazaar, isa sochii ergamaa isa sadaffaa kan bara 1989 dhufe bakka bu’u, fakkeessa. Kanaafuu, abjuun lammaffaan Nebukadnezaar, isa boqonnaa afur keessatti argamu, ergaa ergamaa isa jalqabaa bakka bu’a.

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.

“Nebukadnetsaariin ‘yeroo torba’ ergaa akeekkachiisaa murtii dhufuuf jiruu wajjin bara 1798, ‘yeroo dhumaatti’ xumurame. ‘Guyyoota dhumaatti,’ inni nama geeddarameedha; kanaafis, yeroo inni akka hoolaa turetti, gaanfa Ripabilikaanii bineensa lafaa sanaa bakka bu’a. Akkasumas yeroo tokkotti gaanfa Pirootestaantii Filadelfiyaa bineensa lafaa sanaa bakka bu’a.”

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.

Akkuma mootii jalqabaa Baabilon taʼee, inni Belshaazaar mooticha Baabilon isa dhumaa fakkeenyaan agarsiisa. Murtiin isaa murtii Nimrood fakkeenyaan agarsiifameen fakkeenfamee, achiis immoo murtii Belshaazaar fakkeenyaan agarsiisa. Murtiin isaa baniinsa murtii qorannoo Onkoloolessa 22, 1844 irratti mulʼisa.

> 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.

> Nəbukədənəzar mootiichi, saboota hundumaaf, sabaawwan hundumaaf, afaanota hundumaaf, warra biyya lafa hundumaa keessa jiraataniif; nagaan isiniif haa baayʼatu. Mallattoowwanii fi dinqiiwwan Waaqni Isa Ol Aanaan anaaf hojjete beeksisuun gaarii natti fakkaate. Mallattoowwan isaa akkam guddaadha! Dinqiiwwan isaas akkam jajjaboodha! Mootummaan isaa mootummaa bara baraa ti; mootummaa bulchiinsi isaas dhalootaa hamma dhalootaatti jiraata. Ani Nəbukədənəzar mana koo keessatti boqonnaa keessa ture, mootummaa koo keessattis badhaadhaa ture; ani abjuu na sodaachise tokko arge, yaadawwan siree koo irratti natti dhufan, mulʼattoowwan mataa koos na dhiphisan. Daaniʼel 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.”

Abjuun sun Nebukadnezaar sodaachise, mallattoo abdichaas wangeela bara baraa ergamaa isa jalqabaa kan namoota “Waaqayyoon sodaa” jedhee ajaju agarsiisa.

> 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.

> Anis ergamaan gara biraa samii gidduutti utuu balali’u nan arge; innis warra lafa irra jiraatanitti, saba hundumaatti, gosoota hundumaatti, afaan hundumaatti, fi uummata hundumaatti lallabuuf wangeela bara baraa qaba ture; sagalee guddaadhaan akkana jedhaa, “Waaqayyoon sodadhaa, ulfina isaas kennaa; yeroo murtii isaa gaheeraatii; isa samii, lafaa, galaanaa, fi burqaawwan bishaanii uume sana waaqeffadhaa.” Mul’ata 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.

Wangeelli bara baraa ergaa sadarkaa sadii qabuudha; sadarkaan isaa inni jalqabaa, akkuma ergamaa jalqabaatiin bakka bu’ame, Waaqayyoon sodaachuudha; sadarkaan lammaffaan isa ulfina kennuudha; inni sadaffaan immoo sa’aatii murtii isaa tiin bakka bu’ama. “Ulfinni” amala bakka bu’a; akkasumas seenaa fincila Nimrood keessatti “gad bu’i” inni lammaffaan bakka amala magaalaa sanaa fi gamoo sanaa qorannoon irratti geggeeffameedha. Inni murtii qorannoo ture. Walitti makamni mootummaa fi mootummaa amantii fakkii bineensaa dha; Nimroodis sadarkaa isaa isa lammaffaa keessatti fakkii bineensaa mul’isuutti ture; garuu sadarkaan lammaffaan wangeela bara baraa ulfina amala Waaqayyoo argamsiisa malee kan Nimrood miti.

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.

Набукаднецарын айдас нь эхний шалгалтын бэлгэдэл мөн бөгөөд Вавилоны хоолноос идэхгүй байх Даниелын сонголт ч мөн адил байсан; учир нь Даниел Бурханаас эмээдэг байв. Эхний тэнгэрэлч түүхэнд 1798 онд ирсэн бөгөөд үүний дараа 1840 оны 8 дугаар сарын 11-нд хүч чадлаар эрхжүүлэгдсэн. Набукаднецарын зүүд 1798 онд, төгсгөлийн цаг үед, эхний мэдээ ирснийг тогтоон харуулдаг.

> 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.

> Ani abjuu tokko arge; innis na sodaachise; yaadni siree koo irratti na yaachise, mulʼanni mataa koos na jeeqe. Kanaaf ani akka ogeeyyiin Baabilon hundinuu fuula koo dura galfaman ajaja baase, hiikkaa abjuu sanaas akka na beeksisan. Ergasii warri falfaltoonni, urjii ilaaltotni, Kaldoonni, fi raajtonni seenan; anis abjuu sana isaanii duratti hime; isaan garuu hiikkaa isaa naaf hin beeksisne. Dhuma irratti garuu Daaniʼel, inni maqaan isaa akka maqaa waaqa koo Belshaazzar jedhamee waamamu, isa keessa hafuuri waaqolii qulqullootaa jiru, fuula koo dura seene; anis isa durattis abjuu sana akkanatti jedhee hime: Yaa Belshaazzar, abbaa falfaltootaa, ani hafuuri waaqolii qulqullootaa si keessa akka jiru, icciitiin tokkollee si akka hin rakkisne waan beekuuf, mulʼata abjuu koo isa ani arge naaf himi, hiikkaa isaa illee naaf ibsi. Daaniʼel 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.

Dhufaatiin ergaa isa jalqabaa yeroo dhumaa bara 1798tti dhufu, jechuunis kan sodaa Nebukadnezaariin bakka bu’e, yeroo kitaabni Daani’el hiikamuun isaa mul’isa.

> 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.

> ହେ ଦାନିଏଲ, କିନ୍ତୁ ତୁମେ ଏହି କଥାମାନଙ୍କୁ ବନ୍ଦ କର, ଏବଂ ପୁସ୍ତକଟିକୁ ଶେଷ ସମୟ ପର୍ଯ୍ୟନ୍ତ ମୁଦ୍ରାଙ୍କିତ କର; ଅନେକେ ଏପଟୁ ସେପଟୁ ଧାଇବେ, ଏବଂ ଜ୍ଞାନ ବୃଦ୍ଧି ପାଇବ। … ଏବଂ ସେ କହିଲେ, ଦାନିଏଲ, ତୁମ ପଥେ ଯାଅ; କାରଣ ଏହି କଥାମାନେ ଶେଷ ସମୟ ପର୍ଯ୍ୟନ୍ତ ବନ୍ଦ ଓ ମୁଦ୍ରାଙ୍କିତ ଅଛି। ଅନେକେ ଶୁଦ୍ଧ କରାଯିବେ, ଶ୍ୱେତ କରାଯିବେ, ଏବଂ ପରୀକ୍ଷିତ ହେବେ; କିନ୍ତୁ ଦୁଷ୍ଟମାନେ ଦୁଷ୍ଟତା କରିବେ; ଏବଂ ଦୁଷ୍ଟମାନଙ୍କ ମଧ୍ୟରୁ କେହି ବୁଝିବେ ନାହିଁ; କିନ୍ତୁ ଜ୍ଞାନୀମାନେ ବୁଝିବେ। ଦାନିଏଲ 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.

Yeroo macaafni Daaniʼel “yeroo dhumaatti” baname, namoonni dabalamuu beekumsaa qorachuuf akka dhufan waamaman; waamichi sunis dhuma irratti garee lamaan waaqeffattootaa uume. Gareen tokko hubachuu hin dandeenye, gareen inni kaan garuu hubachuu dandaʼe. Namoonni ogeeyyii Baabilon, warri “falfaltoota, urjii ilaaltota, Kaldoota, fi raagdotaan” bakka buʼan hubachuu hin dandeenye; Daaniʼel garuu ni hubate. “Namoonni ogeeyyii” Baabilon hubachuu hin dandeenye; kanaafis hamoota bakka buʼu. Daaniʼel immoo ogeeyyii bakka buʼe.

We will continue Daniel chapter four in the next article.

Mata-duree itti aanu keessatti Daani’el boqonnaa afur ni itti fufna.

> “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.

> “Warri hojii Waaqayyoo irratti amanamoo hin taane qajeelfama irraa hir’ina qabu; kaka’umsi isaanii haala hundumaa keessatti wanta sirrii taʼe filachuuf isaan geessu keessaa miti. Tajaajiltoonni Waaqayyoo yeroo hunda ija Gooftaa isaanii jalatti akka jiran itti dhagaʼamuu qabu. Inni cidha qulqullina cabsee Belshaazaar geggeesse ilaale sun dhaabbilee keenya hundumaa keessatti, kutaa herregaa daldalaa keessatti, bakka hojii dhuunfaa keessattis argama; harki dhiiga hin qabne immoo akkuma murtii sodaachisaa mooticha arrabsaa sana galmeesse sana, dagannaan kee illee dhugumaan galmeessaa jira. Firdiin Belshaazaar jechoota ibiddaan, ‘Ati madaalii keessatti madaalamteerta, hirʼataa taatees argamteerta’ jechuun barreeffame; ati immoo dirqamaalee Waaqayyo siif kenne guutuu yoo dadhabde, firdiin si irratti kennamu isauma sana taʼa.” Messages to Young People, 229.

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