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# The Book of Daniel - Number Twenty-Six

Kitabu cha Danieli - Nambari ishirini na sita

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

Nyakati Saba za Nebukadneza: Msuko wa Kinabii Unaofichua Upagani, Upapa, na Marekani

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.

Ishara ya Nebukadneza katika mlango wa nne inashangaza. "Mara zake saba," ziliwakilisha kwa mfano vipindi ambamo upagani (ile ya kila siku), na upapa (kosa la uharibifu), vilikanyaga chini patakatifu na jeshi.

> 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.

> Ndipo nikamsikia mtakatifu mmoja akinena, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yataendelea maono kuhusu sadaka ya kila siku, na maasi ya uharibifu, hata mahali patakatifu na jeshi vitiwe chini ya nyayo? Danieli 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.

Kukanyagwa kwa “hekalu pamoja na jeshi,” kulikotajwa katika mstari wa kumi na tatu, kunawakilisha “nyakati saba” zilizokuwa za mwisho kati ya ghadhabu mbili za Mungu; na “nyakati saba” za Nebukadneza zinawakilisha “nyakati saba” zilizokuwa za kwanza kati ya ghadhabu mbili za Mungu, lakini zote mbili zimewakilishwa kama mstari mmoja kinabii.

> 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.

> Nami nitanyosha juu ya Yerusalemu kipimo cha Samaria, na timazi ya nyumba ya Ahabu; nami nitaifuta Yerusalemu kama mtu afutavyo sahani, akiifuta, na kuipindua juu chini. 2 Wafalme 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.

Danieli sura ya nane, aya ya kumi na tatu, inazungumzia mfululizo wa pili wa ghadhabu za Mungu, kama zilivyoletwa juu ya ufalme wa Yuda wa kusini, kuanzia mwaka 677 K.K. "Mara saba" za Nebukadneza zinawakilisha mfululizo wa kwanza wa ghadhabu za Mungu, kama zilivyoletwa juu ya ufalme wa Israeli wa kaskazini, kuanzia mwaka 723 K.K. "Mara saba" za Nebukadneza zinawakilisha miaka elfu moja mia mbili na sitini ambayo upagani ulikanyaga chini mahali patakatifu na jeshi, ikifuatiwa na miaka elfu moja mia mbili na sitini ambayo upapa ulikanyaga chini mahali patakatifu na jeshi.

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.

Itikadi ya upapa ni upagani tu uliofunikwa kwa madai ya Ukristo. “Upagani uliobatizwa,” kwa namna ya kusema. Hakuna chochote kinachomwakilisha Kristo au Ukristo katika Ukatoliki. Dunia ilijifunza ukweli huo katika historia ya Enzi za Giza, lakini tangu mwaka 1798, dunia imesahau. Upapa una moyo uleule wa upagani. Dini ya upapa na taratibu za ibada zake ni sawasawa na za upagani. Hukumu ya Nebukadneza ya “nyakati saba” ilihusisha kupewa kwake moyo wa mnyama. Moyo wa mnyama aliyepewa ulikuwa moyo uliowakilisha dini ya upagani, iwe ni upagani wa wazi au upagani uliofunikwa katika umbo la Ukatoliki. Dada White anabainisha kwamba joka katika Ufunuo sura ya kumi na mbili ni Shetani, lakini kwa maana ya pili ni Roma ya kipagani.

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

> Hivyo, ingawa joka kimsingi linamwakilisha Shetani, katika maana ya pili ni ishara ya Roma ya kipagani. Pambano Kuu, 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.

Mnyama ambaye Nebukadneza alimwakilisha kwa “nyakati saba,” alikuwa mnyama wa joka kwa siku elfu moja mia mbili na sitini, kisha mnyama wa Ukatoliki kwa siku nyingine elfu moja mia mbili na sitini. Mwisho wa siku hizo Nebukadneza ni ishara ya Marekani, ambayo hatimaye ndiyo nabii wa uongo. Kinabii, Nebukadneza alimwakilisha joka, mnyama na nabii wa uongo ambao ni nguvu tatu zinazounda Babeli ya kiroho, na ambao huongoza ulimwengu kuelekea Harmagedoni. Nebukadneza anawakilisha Babeli halisi, na kwa kufanya hivyo alitumika kama ishara ya nguvu zote tatu zinazounda Babeli ya kiroho ya siku za mwisho.

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.

Ili kutambua uashiriaji tulioutambua hivi punde, ni muhimu kwanza kumweka Nebukadneza katika mwaka 1798, wakati ufalme wake unaporejeshwa mwishoni mwa “nyakati saba.” Tutaweka alama hii ya njia katika Danieli sura ya nne, kabla ya kuanza kupitia sura hiyo kwa njia ya kimfumo zaidi.

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.

Katika "wakati wa mwisho" mwaka 1798, kitabu cha Danieli kiliondolewa muhuri, na kisha kitabu hicho kilitimiza kusudi lake la kuwasilisha mwanga unaoongezeka ambao ungejaribu, ungetakasa na kutokeza makundi mawili ya waabudu. Kuondolewa kwa muhuri wa kitabu cha Danieli kunaashiria mwanzo wa mchakato wa majaribio wa hatua tatu unaotegemea kweli zilizofunuliwa wakati huo.

> 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.

> Akasema, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; bali waovu watafanya maovu; wala hakuna miongoni mwa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 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.

Kusudi la kinabii la kufunguliwa kwa mihuri ya kitabu kinachojumuisha Kitabu cha Danieli na Kitabu cha Ufunuo ni kuipima kizazi kilicho hai katika kipindi cha historia ambacho kitabu hicho kinapofunguliwa. Katika Danieli sura ya kumi na mbili, zinatajwa nyakati tatu za kinabii. Ya kwanza ni miaka elfu moja mia mbili na sitini ambayo nguvu ya watu watakatifu ilipaswa kutawanywa.

> 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.

> Lakini wewe, Ee Danieli, yafunge maneno, na ukitie muhuri kitabu, hata wakati wa mwisho; wengi watakimbia huku na huko, na maarifa yataongezeka. Kisha mimi Danieli nikaangalia, na tazama, walisimama wengine wawili, mmoja huu upande wa ukingo wa mto, na mwingine upande ule wa ukingo wa mto. Naye mmoja akamwambia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, Hata lini kutakuwa mwisho wa maajabu haya? Nikamsikia yule mtu aliyevikwa kitani, aliyekuwa juu ya maji ya mto, alipoinua mkono wake wa kuume na wa kushoto mbinguni, akaapa kwa yeye aishiye milele ya kwamba itakuwa kwa wakati mmoja, nyakati mbili, na nusu ya wakati; naye atakapomaliza kuvunja nguvu za watu watakatifu, ndipo mambo haya yote yatakapokwisha. Danieli 12:4-7.

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

Vipindi vingine viwili vya kinabii katika sura ya kumi na mbili ni siku elfu moja mia mbili na tisini na siku elfu moja mia tatu na thelathini na tano.

> 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.

> Nikasikia, lakini sikuielewa; ndipo nikasema, Ee Bwana wangu, mwisho wa mambo haya utakuwa vipi? Akasema, Nenda zako, Danieli; maana maneno haya yamefungwa na kutiwa muhuri hadi wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na watajaribiwa; lakini waovu wataendelea kutenda uovu, wala hakuna mwovu atakayeelewa; bali wenye hekima wataelewa. Na tangu wakati sadaka ya kila siku itakapoondolewa, na chukizo liletalo ukiwa kusimamishwa, kutakuwa na siku elfu moja mia mbili na tisini. Heri yeye anayengoja na kufikia siku elfu moja mia tatu na thelathini na tano. Danieli 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…”

Katika aya hizo, "wakati wa mwisho" umetajwa mara mbili na kufafanuliwa kuwa ni wakati ambapo maneno ya Danieli yangefunuliwa. Maneno ambayo ndiyo mada ya kufunuliwa katika "wakati wa mwisho" ni vipindi vitatu vya kinabii vya elfu moja mia mbili na sitini (wakati, nyakati, na nusu wakati), elfu moja mia mbili na tisini, na elfu moja mia tatu na thelathini na tano. Vipindi viwili kati ya vitatu vimefafanuliwa kuwa "siku." Viwili kati ya hivyo vitatu vilimalizika mwaka 1798, na cha tatu kilimalizika mwishoni kabisa mwa mwaka 1843. Ni mwishoni kabisa mwa mwaka 1843, kwa maana aya inasema, "Heri yeye anayengoja, na afikaye hadi..."

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.

Neno "cometh" linamaanisha kugusa. Heri basi yeye anayengoja, na pia anayegusa siku ya kwanza ya mwaka 1844. Wakati wa kukawia wa mfano wa wanawali kumi ulianza katika kuvunjika moyo wa kwanza katika historia ya Wamileraiti, na kuvunjika moyo kulijiri siku ya mwisho kabisa ya mwaka 1843, na siku ya mwisho kabisa ya mwaka 1843 inagusa siku ya kwanza kabisa ya mwaka 1844. Baraka ya kusubiri ilianza wakati wa kukawia ulipoanza katika kuvunjika moyo wa kwanza.

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.

Kuna mambo mengi zaidi ya kushughulikia katika mistari hii, lakini hoja tunayozingatia hapa ni jukumu la kinabii la Danieli. Madhumuni ya kitabu cha Danieli, ambacho Danieli anakiwakilisha katika kifungu hiki, ni kuanzisha mchakato wa kupima wa hatua tatu kitabu hicho kitakapofunguliwa mihuri. Danieli aliambiwa aende zake hadi wakati wa mwisho, wakati ambapo kitabu kingefunguliwa mihuri. Hitimisho la sura hiyo linaangazia kile kitakachotokea wakati ule wa mwisho utakapowadia.

> 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.

> Lakini wewe, enenda zako hata wakati wa mwisho; kwa maana utapumzika, nawe utasimama katika kura yako, mwisho wa siku. Danieli 12:13.

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

Kitabu cha Danieli kilipaswa kusimama katika fungu lake mwishoni mwa siku za kinabii za Danieli.

> “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.

> "Wakati Mungu anapompa mtu kazi maalum ya kufanya, anapaswa kusimama katika nafasi yake na mahali pake kama alivyofanya Danieli, tayari kuitikia mwito wa Mungu, tayari kutimiza kusudi Lake." Manuscript Releases, juzuu ya 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.”

Katika wakati wa mwisho mwaka 1798, Danieli alisimama katika urithi wake, jambo linaloelezwa katika mstari wa kumi na tatu kama ‘mwishoni mwa siku.’ Mwisho wa kutengwa kwa Nebukadneza kwa ‘nyakati saba’ unaonyesha kuwa ni mwaka 1798, kwa kuwa kipindi hicho kilikamilika ‘mwishoni mwa siku.’

> 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.

> Na mwisho wa siku zile mimi Nebukadneza nikainua macho yangu mbinguni, na akili zangu zikanirudia; nikambariki Aliye Juu Sana, nikamsifu na kumheshimu yeye aishiyeye milele, ambaye mamlaka yake ni ya milele, na ufalme wake ni wa kizazi hata kizazi; na wakaao juu ya nchi wote huhesabiwa kana kwamba si kitu; naye hutenda sawasawa na mapenzi yake katika jeshi la mbinguni na miongoni mwa wakaao juu ya nchi; wala hakuna awezaye kuuzuia mkono wake, wala kumwambia, Unafanya nini? Wakati huohuo akili zangu zikanirudia; na kwa ajili ya utukufu wa ufalme wangu, heshima yangu na fahari yangu zikanirudia; na washauri wangu na wakuu wangu wakanitafuta; nami nikathibitishwa katika ufalme wangu, na adhama kuu ikaongezwa kwangu. Basi sasa mimi Nebukadneza namhimidi, namtukuza na kumheshimu Mfalme wa mbinguni, ambaye kazi zake zote ni za kweli, na njia zake ni za hukumu; nao waendao kwa kiburi aweza kuwashusha. Danieli 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.”

Usemi "mwisho wa siku" unawakilisha wakati wa mwisho mnamo 1798. Nebukadneza wakati huo alikuwa ameimarishwa katika ufalme wake, ambao haukuhusishwa tena na historia ya wanyama wa upagani na upapa. Wakati huo, Nebukadneza aliwakilisha mtu aliyeongoka kikamilifu, na kwa kufanya hivyo aliwakilisha mnyama wa nchi wa unabii wa Biblia aliyeanza kutawala mnamo 1798, naye alianza kama mwanakondoo, ingawa alikusudiwa hatimaye kunena kama joka. Anawakilisha mnyama wa nchi ambaye angetawala kwa miaka sabini ya mfano katika utimilifu wa Isaya ishirini na tatu, kama vile ufalme wake halisi ulivyotawala kwa miaka sabini halisi. Ulinganifu wa kifumbo huo hauna mwanya wowote.

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.

Nebukadneza anawakilisha kiungo cha kinabii kati ya nguvu tatu zilizowakilishwa katika Ufunuo sura ya kumi na mbili na kumi na tatu. Humo wanatambulishwa kama joka, mnyama wa baharini na mnyama wa nchi. Katika Ufunuo sura ya kumi na sita wanatambulishwa kama nguvu tatu zinazoiongoza dunia kuelekea Armagedoni. "Nyakati saba" za Nebukadneza zinaunganisha wanyama hao watatu, kwa kuwa Babeli ya kihalisi inaonyesha Babeli ya kiroho, na mstari uleule wa unabii ulioko katika kitabu cha Danieli unaendelezwa katika kitabu cha Ufunuo, kwa maana vitabu hivyo viwili hukamilishana.

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.

Nebukadneza anaonyesha mwaka 1798 kama kiungo cha kinabii kati ya joka, mnyama na nabii wa uongo. Mwaka 1798 ulikuwa “wakati wa mwisho” kwa ujumbe wa malaika wa kwanza na historia ya Wamilleri. William Miller aliongozwa kuweka muundo wake wote wa kinabii juu ya utambuzi wake wa joka la upagani na mnyama wa Ukatoliki, lakini hakuiona Marekani kama mnyama wa nchi na nabii wa uongo. Aliweza kuona historia iliyo kabla ya “wakati wa mwisho” wa 1798, lakini yajayo bado yalikuwa mbele. Katika “wakati wa mwisho” mwaka 1989, ndipo nguvu zote tatu zingetambuliwa.

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.

Kufunuliwa kwa utambuzi wa kinabii kuhusu joka na mnyama mnamo mwaka 1798 kunawakilishwa na Mto Ulai katika sura za saba, nane na tisa. Kufunuliwa kwa utambuzi wa kinabii kuhusu joka, mnyama na nabii wa uongo mnamo mwaka 1989 kunawakilishwa na Mto Hiddekel katika sura za kumi, kumi na moja na kumi na mbili. Nebukadneza anawakilisha harakati ya malaika wa kwanza iliyowasili mwaka 1798, na ni mfano wa Belshaza, anayewakilisha harakati ya malaika wa tatu iliyowasili mwaka 1989. Kwa sababu hii, ndoto ya pili ya Nebukadneza, katika sura ya nne, inawakilisha ujumbe wa malaika wa kwanza.

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.

"Nyakati saba" za Nebukadneza zilikamilika katika "wakati wa mwisho" mwaka 1798, pamoja na kuwasili kwa ujumbe wa onyo wa hukumu ijao. Katika "mwisho wa siku zile," akawa mtu aliyeongoka, hivyo akiwakilisha pembe ya Kijamhuri ya mnyama wa nchi, wakati mnyama huyo alikuwa kama mwanakondoo. Wakati huohuo anawakilisha pembe ya Kiprotestanti ya Filadelfia ya mnyama wa nchi.

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.

Kama mfalme wa kwanza wa Babeli, yeye ni kielelezo cha Belshaza, mfalme wa mwisho wa Babeli. Hukumu yake ilitiwa mfano na hukumu ya Nimrodi, nayo kwa upande wake ikawa mfano wa hukumu ya Belshaza. Hukumu yake iliwakilisha kufunguliwa kwa hukumu ya uchunguzi tarehe 22 Oktoba 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.

> Nebukadneza mfalme, kwa watu wote, mataifa yote na lugha zote wanaokaa duniani kote: Amani izidishwe kwenu. Nikaona vema kuonyesha ishara na maajabu ambayo Mungu Aliye Juu amenitendea. Jinsi zilivyo kuu ishara zake! Na jinsi yalivyo yenye nguvu maajabu yake! Ufalme wake ni ufalme wa milele, na mamlaka yake ni ya kizazi hata kizazi. Mimi Nebukadneza nilikuwa nikistarehe nyumbani kwangu, na nikistawi katika jumba langu la kifalme; nikaona ndoto iliyoniogopesha, na mawazo niliyokuwa nayo kitandani mwangu na maono ya kichwa changu yakanitia wasiwasi. Danieli 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.”

Ndoto hiyo ilimtia Nebukadneza hofu, na ishara za ndoto hiyo zinawakilisha injili ya milele ya malaika wa kwanza, ambayo inawaamuru watu "mcheni Mungu."

> 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.

> Kisha nikaona malaika mwingine akiruka katikati ya mbingu, akiwa na injili ya milele awahubirie wakaao juu ya nchi, na kwa kila taifa, na kabila, na lugha, na jamaa; akisema kwa sauti kuu, Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja; mwabuduni yeye aliyefanya mbingu, na nchi, na bahari, na chemchemi za maji. Ufunuo 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.

Injili ya milele ni ujumbe wa hatua tatu; hatua ya kwanza, kama inavyowakilishwa na malaika wa kwanza, ni kumcha Mungu; hatua ya pili ni kumpa utukufu, na ya tatu inaowakilishwa na saa ya hukumu yake. "Utukufu" unawakilisha tabia, na "go to" ya pili katika hadithi ya uasi wa Nimrodi ndiko ambako tabia ya mji na mnara ilichunguzwa. Ilikuwa hukumu ya uchunguzi. Muunganiko wa kanisa na serikali ni mfano wa mnyama, na hatua ya pili ya Nimrodi ilikuwa katika kudhihirisha mfano wa mnyama, lakini hatua ya pili ya injili ya milele huleta utukuzwaji wa tabia ya Mungu, si ya Nimrodi.

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.

Hofu ya Nebukadneza ni ishara ya jaribio la kwanza, kama vile ilivyokuwa uamuzi wa Danieli wa kutokula chakula cha Babeli, kwa maana Danieli alimcha Mungu. Malaika wa kwanza alionekana katika historia mwaka 1798, na baadaye akatiwa nguvu tarehe 11 Agosti 1840. Ndoto ya Nebukadneza inabainisha kuwasili kwa ujumbe wa kwanza katika wakati wa mwisho mwaka 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.

> Niliota ndoto iliyonitia hofu, na mawazo yangu nikiwa kitandani na maono ya kichwa changu yakanifadhaisha. Kwa hiyo nikatoa amri waletwe mbele yangu wenye hekima wote wa Babeli, ili wanijulishe tafsiri ya ile ndoto. Ndipo wakaingia waganga, wanajimu, Wakaldayo na waaguzi; nikaieleza ndoto mbele yao, lakini hawakunijulisha tafsiri yake. Hatimaye Danieli akaingia mbele yangu, ambaye jina lake ni Belteshaza, sawasawa na jina la mungu wangu, na ndani yake imo roho ya miungu mitakatifu; nami mbele yake nikamweleza ile ndoto, nikasema, Ee Belteshaza, mkuu wa waganga, kwa kuwa najua kwamba roho ya miungu mitakatifu imo ndani yako, wala hakuna siri inayokushinda, niambie maono ya ndoto yangu niliyoiona, na tafsiri yake. Danieli 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.

Kuwasili kwa ujumbe wa kwanza wakati wa mwisho mnamo 1798, ambao unawakilishwa na hofu ya Nebukadneza, kunaashiria wakati ambapo mihuri ya kitabu cha Danieli ilipaswa kufunguliwa.

> 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.

> Lakini wewe, ee Danieli, funga maneno haya, na tia muhuri kwenye kitabu, hadi wakati wa mwisho; wengi watapita huku na huko, na maarifa yataongezeka. ... Akasema, Nenda zako, Danieli: kwa maana maneno yamefungwa na kutiwa muhuri hadi wakati wa mwisho. Wengi watatakaswa, watafanywa weupe, na kujaribiwa; lakini waovu wataendelea kutenda maovu; wala hakuna miongoni mwa waovu atakayefahamu; bali wenye hekima watafahamu. Danieli 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.

Kitabu cha Danieli kilipofunguliwa muhuri katika ‘wakati wa mwisho’, watu waliitwa waje kuchunguza kuongezeka kwa maarifa, na mwito huo hatimaye ulizalisha makundi mawili ya waabudu. Kundi moja halikuweza kuelewa na kundi lingine liliweza. Wenye hekima wa Babeli, wanaowakilishwa kama ‘wachawi, wanajimu, Wakaldayo, na wapiga ramli,’ hawakuweza kuelewa, lakini Danieli alielewa. Hao ‘wenye hekima’ wa Babeli hawakuweza kuelewa, na hivyo wanawakilisha waovu. Danieli aliwakilisha wenye hekima.

We will continue Daniel chapter four in the next article.

Tutaendelea na sura ya nne ya Danieli katika makala ijayo.

> “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.

> Wale wasio waaminifu kwa kazi ya Mungu wanakosa kanuni za maadili; nia zao hazina sifa ya kuwaongoza kuchagua kilicho sahihi katika hali zote. Watumishi wa Mungu wanapaswa kuhisi kila wakati kwamba wako chini ya jicho la Mwajiri wao. Yeye aliyeshuhudia karamu ya kukufuru ya Belshazzar yupo katika taasisi zetu zote, katika ofisi ya uhasibu ya mfanyabiashara, katika karakana binafsi; na ule mkono usio na damu kwa hakika unarekodi kupuuza kwako kama ulivyorekodi hukumu ya kutisha ya yule mfalme mwenye kufuru. Hukumu ya Belshazzar iliandikwa kwa maneno ya moto, 'Umepimwa katika mizani, ukaonekana umepunguka'; na ukishindwa kutimiza wajibu wako uliopewa na Mungu, hukumu yako itakuwa ile ile. Ujumbe kwa Vijana, 229.

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