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# The Book of Daniel - Number Twenty-Six

Kitaabka Daanyeel - Lix iyo Labaatan

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

Toddobadii Jeer ee Nebukadneesar: Dharsamo Nebinimo oo Daaha Ka Qaadaya Jaahilnimada, Baabanimada, iyo Maraykanka

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.

Astaanta Nebukadnesar ee cutubka afraad waa yaab leh. “Toddobadiisii wakhti” waxay astaysay xilliyadii ay heellanimadu (tan joogtada ah), iyo baabannimadu (xadgudubka baabbi’inta), ku tuman jireen quduuska iyo ciidanka.

> 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.

> Markaasaan maqlay quduus hadlaya, quduus kale ayaa ku yidhi quduuskaas hadlayey, Ilaa goormay ahaan doontaa riyada ku saabsan qurbaanka joogtada ah, iyo xadgudubka baabba’a keena, oo quduuska iyo ciidankaba loogu gacangelinayo in cagaha lagu tunto? 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.

Ku tumashada “labadaba meesha quduuska ah iyo ciidanka,” ee lagu xusay aayadda saddex iyo tobnaad, waxay u taagan tahay “toddobada wakhti” oo ahayd tan ugu dambaysay ee labada cadhaba Ilaah; “toddobada wakhti” ee Nebukadnesaruna waxay u taagan tahay “toddobada wakhti” oo ahayd tan ugu horraysay ee labada cadhaba Ilaah, hase yeeshee labadaba si nebiyaysan ayaa loogu matalay inay yihiin isla xariiqdaas.

> 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.

> Oo waxaan Yeruusaalem ku dul fidin doonaa xarigga cabbirka ee Samaariya, iyo miisaanka loodka ee guriga Axaab; oo waxaan Yeruusaalem u tirtiri doonaa sida nin saxan u tirtiro, isaga oo tirtiraya, dabadeedna gembinaya. 2 Boqorradii 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.

Daanyeel cutubka siddeedaad, iyo aayadda saddex iyo tobnaad, waxay ka hadlaysaa xariiqda labaad ee cadhada Ilaah, sida loogu soo dejiyey boqortooyadii koonfureed ee Yahuudah, iyadoo ka bilaabanaysa 677 BC. “Toddobadii wakhti” ee Nebukhadnesar waxay matalaan xariiqda cadhadii ugu horraysay ee Ilaah, sida loogu soo dejiyey boqortooyadii waqooyi ee Israa’iil, iyadoo ka bilaabanaysa 723 BC. “Toddobadii wakhti” ee Nebukhadnesar waxay matalaan kun iyo laba boqol iyo lixdan sannadood oo jaahilnimadu ku tumanaysay meesha quduuska ah iyo ciidanka, waxaana xigay kun iyo laba boqol iyo lixdan sannadood oo baabanimadu ku tumanaysay meesha quduuska ah iyo ciidanka.

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.

Baabtiisamku waa si fudud heesannimo lagu daboolay sheegashada Masiixinnimada. Sida la moodo, waa “heesannimo la baabtiisay.” Ma jiro wax Masiixa ama Masiixinnimada metela oo ku jira Kaatooligga. Dunidu xaqiiqadaas waxay ku baratay taariikhda Xilliyadii Mugdiga, laakiin tan iyo 1798, dunidu way illoowday. Baabtiisamku wuxuu leeyahay isla qalbiga heesannimada. Diinta iyo cibaadooyinkeeduna waa isku mid. Xukunkii Nebukhadnesar ee “toddoba wakhti” wuxuu ka koobnaa in la siiyey qalbi dugaag. Qalbiga dugaagga ah ee la siiyey wuxuu ahaa qalbigii metelayey diinta heesannimada, ha ahaato heesannimo cad ama heesannimo huwan oo qaab Kaatoolignimo leh. Sister White waxay caddeysaa in masduulaagga ku jira Muujintii laba iyo tobnaad uu yahay Shayddaan, laakiin macne labaad ahaan waa Roomaankii heesannimada.

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

> “Sidaas daraaddeed masduulaagii, marka hore, wuxuu metelaa Shayddaanka; haddana, marka labaad, wuxuu astaan u yahay Roomaankii jaahiliga ahaa.” 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.

Bahalkii Nebukadnesar uu matalayey intii lagu jiray “toddoba wakhti,” wuxuu ahaa bahalkii masduulaagga muddo kun iyo laba boqol iyo lixdan maalmood ah, dabadeedna wuxuu noqday bahalkii Kaatooligga muddo kale oo kun iyo laba boqol iyo lixdan maalmood ah. Dhammaadka maalmahaas Nebukadnesar waa astaan u ah Maraykanka, kaas oo ugu dambayntii ah nebiga beenta ah. Si nebinnimo ahaan ah Nebukadnesar wuxuu matalayey masduulaagga, bahalka, iyo nebiga beenta ah, kuwaas oo ah saddexda awoodood ee ka kooban Baabuloonta ruuxiga ah, kuwaas oo dunida u hoggaamiya Armageddoon. Nebukadnesar wuxuu metelaa Baabuloontii dhabta ahayd, sidaasna isagoo yeelay waxaa loo adeegsaday astaan u ah dhammaan saddexda awoodood ee ka kooban Baabuloonta ruuxiga ah ee maalmaha ugu dambeeya.

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.

Si loo garto astaanta hadda la aqoonsaday, waxaa muhiim ah in marka hore Nebukhadnesar lagu meeleeyo sannadka 1798, marka boqortooyadiisa dib loo soo celiyo dhammaadka “toddobada wakhti.” Calaamaddan jidka ah ayaannu ku xaqiijin doonnaa Daanyeel cutubka afraad, ka hor intaanan bilaabin inaan cutubka si nidaamsan oo ka habaysan uga sii gudubno.

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.

“Waqtigii dhammaadka” ee 1798, kitaabkii Daanyeel waa la furay, kitaabkuna markaas ayuu fuliyey ujeeddadiisii ahayd inuu soo bandhigo iftiin sii kordhaya oo tijaabin doona, daahirin doona, isla markaana soo saari doona laba qaybood oo cibaadaysato ah. Furitaankii kitaabka Daanyeel wuxuu calaamadinayaa bilowga habka tijaabada ee saddexda tallaabo ah oo ku dhisan runnadii la muujiyey wakhtigaas.

> 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.

> Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo, erayadu way xiran yihiin oo la shaabadeeyey ilaa wakhtiga dhammaadka. Qaar badan ayaa la nadiifin doonaa, oo la caddayn doonaa, oo la tijaabin doonaa; laakiin kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh midkoodna ma fahmi doono; laakiin kuwa caqliga leh ayaa fahmi doona. Daanyeel 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.

Ujeeddada nebinnimo ee furidda kitaabka ka kooban kitaabka Daanyeel iyo kitaabka Muujintii, waa in la tijaabiyo jiilka nool inta lagu jiro taariikhda uu kitaabku furfuran yahay. Daanyeel laba iyo toban waxaa lagu aqoonsaday saddex waxsii-sheegid oo waqtiyeed. Tan ugu horraysa waa kun iyo laba boqol iyo lixdanka sannadood ee xoogga dadka quduuska ah la kala firdhin lahaa.

> 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.

> Laakiinse adigu, Daanyeelow, erayadan xidh, oo buuggana dabool, ilaa wakhtiga ugu dambaysta; qaar badan baa hore iyo dib u ordi doona, aqoontuna way sii kordhi doontaa. Markaas anigoo Daanyeel ah ayaan eegay, oo bal eeg, laba kale ayaa taagnaa, mid wuxuu joogay dhinacan qarka webiga, kii kalena dhinacaas qarka webiga. Midkoodna wuxuu ku yidhi ninkii dharka wanaagsan qabay, oo dul taagnaa biyaha webiga, Intee in le’eg bay ahaan doontaa ilaa dhammaadka yaababkan? Oo waxaan maqlay ninkii dharka wanaagsan qabay, oo dul taagnaa biyaha webiga, markii uu gacantiisa midig iyo gacantiisa bidixba xagga samada u taagay, oo ku dhaartay kan weligiis nool, inay ahaan doonto wakhti, wakhtiyo, iyo badh; oo marka uu dhammaystiro kala firdhinta xoogga dadka quduuska ah, waxyaalahan oo dhammu way dhammaan doonaan. Daanyeel 12:4–7.

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

Labada wakhti ee kale ee nebiyannimada ee ku xusan cutubka laba iyo tobnaad waa kun iyo laba boqol iyo sagaashan maalmood iyo kun iyo saddex boqol iyo shan iyo soddon maalmood.

> 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.

> Aniguna waan maqlay, laakiinse ma aanan garan; markaasaan idhi, Sayidkaygiiyow, maxaa dhammaadka waxyaalahanu ahaan doonaa? Oo isna wuxuu yidhi, Tag jidkaaga, Daanyeelow, waayo erayadu way xiran yihiin oo waa la shaabadeeyey ilaa wakhtiga dhammaadka. Kuwo badan waa la daahirin doonaa, oo waa la caddeyn doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh si shar leh bay u falayaan; oo kuwa sharka leh midkoodna ma garan doono; laakiinse kuwa xigmadda leh way garan doonaan. Oo tan iyo wakhtiga allabariga joogtada ah la qaadi doono, oo la taagi doono karaahiyada wax baabbi'isa, waxaa jiri doona kun iyo laba boqol iyo sagaashan maalmood. Waxaa barakaysan kii suga oo gaadha kun iyo saddex boqol iyo shan iyo soddon maalmood. Daanyeel 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…”

Aayadahaas “wakhtiga dhammaadka” laba jeer ayaa lagu xusay, waxaana lagu qeexay inuu yahay barta ay erayadii Daanyeel shaabbadda kaga furnaan lahaayeen. Erayada ah mawduuca furidda shaabbadda “wakhtiga dhammaadka” waa saddexda xilli ee nebinnimada ah ee ah kun laba boqol iyo lixdan (wakhti, wakhtiyo, iyo badh), kun laba boqol iyo sagaashan, iyo kun saddex boqol iyo shan iyo soddon. Laba ka mid ah saddexdaas xilli waxaa lagu qeexay “maalmo.” Laba ka mid ah saddexdaas waxay dhammaadeen sannadkii 1798, tan saddexaadna waxay dhammaatay dhammaadka qudhiisa ee 1843. Waa dhammaadka qudhiisa ee 1843, waayo aayaddu waxay leedahay, “Waxaa barakaysan kan suga, oo yimaadda ilaa…”

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.

Ereyga “cometh” waxa ay ka dhigan tahay taabataa. Sidaas daraaddeed, waxaa barakaysan kan suga, oo weliba taabta maalinta kowaad ee 1844. Wakhtigii dib-u-dhaca ee masaalkii tobanka bikradood wuxuu ka bilaabmay niyad-jabkii ugu horreeyey ee taariikhda Millerite-ka, niyad-jabkaasna wuxuu yimid isla maalintii ugu dambaysay ee 1843, maalintii ugu dambaysay ee 1843-na waxay taabataa isla maalinta kowaad ee 1844. Barakada sugitaanku waxay bilaabatay markii wakhtigii dib-u-dhacu ku bilaabmay niyad-jabkii ugu horreeyey.

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.

Waxa aayadahan ku jira wax badan oo dheeraad ah oo u baahan in laga hadlo, laakiin qodobka aynu halkan ka fiirsanaynaa waa doorka nebinnimo ee Daanyeel. Ujeeddada kitaabka Daanyeel, oo Daanyeel uu marinkan ku matalo, waa in la soo saaro hab imtixaan oo saddex-tallaabo ah marka kitaabka la furo shaabaddiisa. Daanyeel waxaa loo sheegay inuu jidkiisa iska sii wato ilaa wakhtiga dhammaadka, markaas oo kitaabka la furi doono shaabaddiisa. Gunaanadka cutubku wuxuu adkaynayaa waxa dhici doona marka wakhtiga dhammaadku yimaado.

> 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.

> Laakiinse adigu jidkaaga ku soco ilaa dhammaadku yimaado; waayo waad nasan doontaa, oo waxaad ku istaagi doontaa qaybtaada dhammaadka maalmaha. Daanyeel 12:13.

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

Buugga Daanyeel waa inuu saamigiisa ku istaagaa dhammaadka maalmaha nebinnimada ee Daanyeel.

> “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.

> “Marka Ilaah nin siiyo hawl gaar ah oo uu qabto, waa inuu ku istaagaa saamigiisa iyo meeshiisa sida Daanyeel yeelay, isagoo diyaar u ah inuu ka jawaabo yeedhista Ilaah, diyaar u ah inuu fuliyo qasdigiisa.” 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.”

Waqtiga dhammaadka ee 1798, Daanyeel wuxuu istaagay meeshiisii qaybta ahayd, taas oo lagu muujiyey aayadda saddex iyo tobnaad sida “dhammaadka maalmaha.” Dhammaadka masaafurintii Nebukhadnesar ee “toddoba goor” ayaa tilmaamaya 1798, waayo waxay ku dhammaatay “dhammaadka maalmaha.”

> 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.

> Oo dhammaadka maalmaha ayaan aniga Nebukadnesar indhahayga kor ugu taagay samada, oo garashadaydiina way ii soo noqotay, markaasaan barakeeyey Kan ugu sarreeya, oo ammaanay oo maamuusay kan weligiis nool; kaas oo xukunkiisu yahay xukun daa’im ah, oo boqortooyadiisuna ka sii jirto ab ka ab. Oo dadka dhulka deggan oo dhammu waxaa loo tiriyaa wax aan waxba ahayn; oo isagu siduu doonayo ayuu ku sameeyaa ciidanka samada iyo dadka dhulka deggan dhexdooda; oo midnana gacantiisa ma celin karo, mana ku odhan karo, Maxaad samaynaysaa? Isla saacaddaas garashadaydii way ii soo noqotay; oo ammaanta boqortooyadayda aawadeed sharaftaydii iyo iftiinkaygiina way ii soo noqdeen; oo lataliyayaashayda iyo amiirradaaydu way i doondooneen; oo boqortooyadaydii waa laygu adkeeyey, oo haybad aad u sarraysa ayaa laygu sii kordhiyey. Haddaba aniga Nebukadnesar waxaan ammaanayaa oo sarraysiinayaa oo maamuusayaa Boqorka samada, kaas oo shuqulladiisa oo dhammu run yihiin, jidadkiisuna ay yihiin caddaalad; oo kuwa kibirka ku socda isagu waa karaa inuu hoos u dhigo. Daanyeel 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.”

Ereyga “dhamaadka maalmaha” waxay metelaysaa wakhtiga dhammaadka ee 1798. Markaasaa Nebukhadnesar lagu adkeeyey boqortooyadiisii, taas oo aan mar dambe ahayn taariikhda dugaagyada jaahiliga iyo baabanimada. Halkaa, Nebukhadnesar wuxuu metelay nin si buuxda u soo jeestay, sidaas darteedna wuxuu metelay dugaagga dhulka ee waxsii sheegidda Kitaabka Quduuska ah oo bilaabay inuu xukumo 1798, wuxuuna ku bilaabmay sidii wan, inkasta oo uu qaddar ugu ahaa inuu ugu dambayntii u hadlo sidii masduulaagii. Wuxuu metelayaa dugaagga dhulka ee xukumi lahaa toddobaatan sannadood oo calaamad ah si loo oofiyo Ishacyaah labaatan iyo saddex, sida ay boqortooyadiisii dhabta ahayd u xukuntay toddobaatan sannadood oo dhab ah. Calaamadaysigu waa “aan dalool lahayn.”

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.

Nebukadnesar wuxuu u taagan yahay xidhidh nebiyeed oo ka dhexeeya saddexda quwadood ee lagu metelay Muujintii cutubyada laba iyo tobnaad iyo saddex iyo tobnaad. Halkaas waxaa lagu aqoonsaday sidii masduulaagii, bahalkii badda, iyo bahalkii dhulka. Muujintii lix iyo tobnaadna waxaa lagu aqoonsaday inay yihiin saddexda quwadood ee dunida u hoggaamiya Armageddoon. “Toddobada wakhti” ee Nebukadnesar waxay isu xidhaan dhammaan saddexdaas bahal, waayo Baabuloonkii muuqda wuxuu tusaale u yahay Baabuloonka ruuxiga ah, isla xariiqda wax sii sheegidda ee ku taal kitaabka Daanyeelna waxaa lagu sii qaadaa kitaabka Muujintii, maxaa yeelay labadaas kitaab midba kan kale ayuu ka dhammaystiraa.

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.

Nebukadnesar wuxuu matalaa 1798 sida xidhiidh nebiyadeed oo u dhexeeya masduulaagga, bahalka, iyo nebigii beenta ahaa. Sannadkii 1798 wuxuu ahaa “wakhtigii dhammaadka” ee farriinta malaa’igta kowaad iyo taariikhda Milleriyiinta. William Miller waxaa loo hoggaamiyey inuu qaab-dhismeedkiisii nebiyadeed oo dhan ku saleeyo garashadiisa masduulaagga jaahiliga iyo bahalka Kaatooligga, hase yeeshee ma uu arkin Maraykanka inuu yahay bahalkii dhulka iyo nebigii beenta ahaa. Wuxuu arki karay taariikhda ka horraysay “wakhtigii dhammaadka” ee 1798, laakiin mustaqbalku weli wuxuu ahaa mustaqbal. “Wakhtigii dhammaadka” ee 1989, markaas ayaa la aqoonsan lahaa saddexdaas quwadood oo dhan.

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.

Furidda aqoonsiga nebiga ee masduulaagga iyo bahalka sannadkii 1798 waxaa matala Webiga Ulay ee cutubyada toddobaad, siddeedaad, iyo sagaalaad. Furidda aqoonsiga nebiga ee masduulaagga, bahalka, iyo nebiga beenta ah sannadkii 1989 waxaa matala Webiga Hiddekel ee cutubyada tobnaad, kow iyo tobnaad, iyo laba iyo tobnaad. Nebukadnesar wuxuu matalaa dhaqdhaqaaqa malaa’igta kowaad ee yimid sannadkii 1798, wuxuuna tusaale u yahay Belshaasar oo matala dhaqdhaqaaqa malaa’igta saddexaad ee yimid sannadkii 1989. Sababtaas aawadeed, riyadii labaad ee Nebukadnesar, ee cutubka afraad, waxay matalaysaa farriinta malaa’igta kowaad.

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.

“Nebukadnesar toddobadii wakhti” waxay ku dhammaadeen “wakhtiga dhammaadka” sannadkii 1798, markaas oo ay timid farriintii digniinta ahayd ee xukunka iman doona. “Maalmaha dhammaadkooda,” isagu waa nin soo noqday, sidaas darteedna wuxuu matalaa geeska Jamhuuriga ah ee bahalka dhulka, markii uu u ekaa wan. Isla mar ahaantaana wuxuu matalaa geeska Protestant-ka Filadelfiya ee bahalka dhulka.

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.

Boqorkii ugu horreeyey ee Baabuloon ahaan, wuxuu astaan u yahay Belshaasar oo ahaa boqorkii ugu dambeeyey ee Baabuloon. Xukunkii lagu riday waxaa hore u sii muujiyey xukunkii Nimrod, isaguna markiisa wuxuu sii muujiyey xukunkii Belshaasar. Xukunkiisu wuxuu metelay furitaanka xukunka baaritaanka 22-kii Oktoobar, 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.

> Nebukhadnesar oo boqorkii ahaa, wuxuu u dirayaa quruumaha oo dhan, ummadaha iyo afafka deggan dunida oo dhan: Nabaddu ha idiinku badato. Waxaan u arkay inay wanaagsan tahay inaan muujiyo calaamooyinka iyo yaababka Ilaaha ugu sarreeya ii sameeyey. Calaamooyinkiisu sidee bay u waaweyn yihiin! Yaababkiisuna sidee bay u xoog badan yihiin! Boqortooyadiisu waa boqortooyo weligeed jiraysa, taliskiisuna waa tan ka socota qarni ilaa qarni. Aniga Nebukhadnesar ahna waxaan ku nasanayay gurigayga, oo waxaan ku liibaanayay qasrigayga; waxaan arkay riyo iga nixisay, oo fikirradii sariirtayda korkeedii iyo muuqashooyinkii madaxayga ayaa i dhibay. Daanyeel 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.”

Riyadii waxay Nebukhadnesar ku abuurtay cabsi, astaanta ku jirta riyaduna waxay metelaysaa injiilka weligiis ah ee malaa’igta kowaad, kaas oo dadka ku amraya inay “Ilaah ka cabsadaan.”

> 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.

> Oo haddana waxaan arkay malaa’ig kale oo dhexda samada ku duulaysa, iyadoo haysata injiilka weligiis jira inay ugu wacdiso kuwa dhulka deggan, iyo quruun kasta, iyo qabiil kasta, iyo af kasta, iyo dad kasta, iyadoo cod weyn ku leh, Ilaah ka cabsada, oo ammaanta siiya isaga; waayo, saacaddii xukunkiisu way timid; oo caabuda kii sameeyey samada, iyo dhulka, iyo badda, iyo ilaha biyaha. Muujintii 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.

Injiilka weligeed ahu waa farriin saddex-tallaabo ah; tallaabada koowaad, sida uu matalayo malaa’igtii kowaad, waa in Ilaah laga cabsado; tallaabada labaadna waa in isaga ammaantiisa la siiyo; tan saddexaadna waxaa matala saacadda xukunkiisa. “Ammaan” waxay ka dhigan tahay dabeecad, oo “tagista” labaad ee ku jirta qisada caasinnimadii Nimrod waa halkii lagu baadhay dabeecaddii magaalada iyo munaaradda. Waxay ahayd xukun baaritaan ah. Isku-darka kaniisadda iyo dawladda waa ekaanta bahalka, oo tallaabadii labaad ee Nimrod waxay ahayd muujinta ekaanta bahalka, laakiin tallaabada labaad ee injiilka weligeed ahu waxay soo saartaa ammaanidda dabeecadda Ilaah, ee ma aha tan 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.

Cabsidii Nebukadnesar waxay astaan u tahay imtixaankii ugu horreeyey, sida uu doorashadii Daanyeel ee ahayd inuusan cunin cuntadii Baabuloon u ahayd, waayo, Daanyeel Ilaah buu ka baqay. Malaa’igtii kowaad waxay taariikhda timid sannadkii 1798, dabadeedna waxaa la siiyey awood 11-ka Agoosto, 1840. Riyadii Nebukadnesar waxay meelaynaysaa imaanshaha fariintii kowaad wakhtiga dhammaadka ee sannadkii 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.

> Waxaan arkay riyo i cabsi gelisay, oo fikirradii sariirtayda igu yiil iyo muuqashooyinkii madaxayga ayaa i dhibay. Sidaas daraaddeed ayaan amar ku bixiyey in hortayda la keeno dhammaan nimankii xigmadda lahaa ee Baabuloon, si ay ii ogeysiiyaan fasiraadda riyada. Markaas waxaa soo galay saaxiriintii, xiddig-faliyayaashii, reer Kaldayiintii, iyo faalliyayaashii; oo riyadii ayaan hortooda ka sheegay, laakiinse fasiraaddeedii ima ay ogeysiin. Laakiinse ugu dambayntii Daanyeel ayaa hortayda yimid, kaas oo magiciisu yahay Belteshassar, sida magaca ilaahaygay, oo ruuxa ilaahyada quduuska ahu ku jiro isaga; oo hortiisa ayaan riyadii ka sheegay, anigoo leh, Belteshassarow, sayidka saaxiriinta, maxaa yeelay waan ogahay in ruuxa ilaahyada quduuska ahi kugu jiro, oo aan sirina ku dhibin, ii sheeg muuqashooyinka riyadaydii aan arkay, iyo fasiraaddeedaba. Daanyeel 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.

Imaatinka farriinta kowaad xilligii ugu dambeeyey ee 1798, taas oo lagu matalay cabsigii Nebukadnesar, waxay calaamadaynaysaa xilliga ay ahayd in kitaabka Daanyeel shaabbadda laga qaado.

> 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.

> Laakiinse adigu, Daanyeelow, erayada xidh, oo kitaabka shaabadee ilaa wakhtiga dhammaadka; kuwo badan baa hore iyo gadaal u ordi doona, aqoontuna way sii kordhi doontaa. … Oo wuxuu yidhi, Jidkaaga tag, Daanyeelow; waayo, erayadu way xidhan yihiin oo way shaabadaysan yihiin ilaa wakhtiga dhammaadka. Qaar badan waa la daahirin doonaa, oo waa la caddeyn doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh shar bay samayn doonaan; oo kuwa sharka leh middoodna ma garan doono; laakiinse kuwa caqliga leh way garan doonaan. Daanyeel 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.

Markii kitaabka Daanyeel la furay “wakhtiga ugu dambaysta”, dadka waxaa loogu yeedhay inay yimaadaan oo baadhaan korodhka aqoonta, oo wicitaankaasina ugu dambayntii wuxuu soo saaray laba nooc oo caabudayaal ah. Nooc ma fahmi karin, halka nooca kalena uu fahmi karay. Nimankii xigmadda lahaa ee Baabuloon, oo lagu matalay “saaxiriinta, falanqeeyayaasha xiddigaha, reer Kaldayiinta, iyo kuwa wax sii sheega” ma ay fahmin, laakiin Daanyeel wuu fahmay. “Nimankii xigmadda lahaa” ee Baabuloon ma ay fahmin, sidaas daraaddeedna waxay matalaan kuwa sharka leh. Daanyeelna wuxuu matalay kuwa xigmadda leh.

We will continue Daniel chapter four in the next article.

Waxaannu ku sii wadi doonnaa Daanyeel cutubka afraad maqaalka xiga.

> “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.

> “Kuwa aan daacad u ahayn shaqada Ilaah waxay ka madhan yihiin mabda’; ujeeddooyinkoodu ma laha dabeecad ka dhigi karta inay doortaan waxa qumman duruuf kasta ha ahaatee. Addoommada Ilaah waa inay mar walba dareemaan inay ku jiraan indhaha Kan ay u adeegaan. Kii daawaday diyaafaddii xurmada-darrada ahayd ee Belshaasar wuxuu joogaa dhammaan hay’adahayaga, qolka xisaabaadka ee ganacsadaha, iyo aqoon-is-weydaarsiga gaarka ah; gacanta aan dhiigga lahayni si la hubo ayay u qoreysaa dayacaaddiinna sida ay u qortay xukunkii cabsida lahaa ee boqorkii caytama. Xukunkii Belshaasar waxaa lagu qoray erayo dab ah, ‘Waxaa lagugu miisaamay miisaannadii, oo waxaa lagugu helay wax kaa dhiman’; oo haddii aad ku fashilantaan inaad gudataan waajibaadyadiinna Ilaah idin siiyey, xukunkiinnu wuxuu ahaan doonaa isla kaas.” Messages to Young People, 229.

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