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# The Book of Daniel - Number Twenty-Six

Incwadi kaDaniyeli - Inombolo Yamashumi Amabili Nesithupha

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

Izikhathi Eziyisikhombisa zikaNebukadinesari: Indwangu Yesiprofetho Evezayo Ubuqaba, UbuPapa, kanye ne-United States

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.

Uphawu lukaNebukhadinezari esahlukweni sesine luyamangaza. “Izikhathi” zakhe “eziyisikhombisa” zazimelela izinkathi zesikhathi lapho ubuqaba (imihla ngemihla), kanye nobupapa (isiphambeko sencithakalo), kunyathela phansi indlu engcwele nebutho.

> 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.

> Ngase ngizwa oyedwa ongcwele ekhuluma; omunye ongcwele wathi kulowo ongcwele othile owayekhuluma: Koze kube nini umbono omayelana nomhlatshelo wansuku zonke, nesiphambeko sencithakalo, ukuba kokubili indawo engcwele nebutho kunikelwe ukuba kunyathelwe ngezinyawo? 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.

Ukugxotshwa “kokubili kwendawo engcwele kanye kwebandla,” okukhulunywe ngakho evesini leshumi nantathu, kumele “izikhathi eziyisikhombisa” ezazingezokugcina kwezimbili zokuthukuthela kukaNkulunkulu; futhi “izikhathi eziyisikhombisa” zikaNebukhadinezari zimelela “izikhathi eziyisikhombisa” ezazingezokuqala zokuthukuthela kukaNkulunkulu, kodwa kokubili kumelwe ngokwesiprofetho njengomugqa ofanayo.

> 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.

> Ngiyokwelulela phezu kweJerusalema intambo yokulinganisa yaseSamariya, nesimiso sokulinganisa sendlu ka-Ahabi; ngiyesule iJerusalema njengomuntu esula isitsha, esisula, asiphendule sibheke phansi. 2 AmaKhosi 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.

UDaniyeli isahluko sesishiyagalombili, nevesi leshumi nantathu, sikhuluma ngomugqa wesibili wokuthukuthelela kukaNkulunkulu, njengalokho okwehliselwa phezu kombuso waseningizimu wakwaJuda, kuqalwa ngonyaka ka-677 BC. “Izikhathi eziyisikhombisa” zikaNebukadinesari zimelela umugqa wokuthukuthelela kukaNkulunkulu wokuqala, njengalokho okwehliselwa phezu kombuso wasenyakatho wakwa-Israyeli, kuqalwa ngonyaka ka-723 BC. “Izikhathi eziyisikhombisa” zikaNebukadinesari zimelela iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha lapho ubuqaba bunyathela phansi indawo engcwele nebandla, kulandelwe iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha lapho ubupapa bunyathela phansi indawo engcwele nebandla.

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.

UbuPapa buyihedeni obufihlekile obembethwe ngesimemezelo sobuKristu. “Ubuhedeni obhaphathiziwe,” sengathi kunjalo. Akukho lutho olumele uKristu noma ubuKristu ebuKatolikeni. Umhlaba wafunda lelo qiniso emlandweni weNkathi Yobumnyama, kodwa kusukela ngo-1798, umhlaba usukukhohliwe. UbuPapa bunenhliziyo efanayo neyobuhedeni. Inkolo nemikhosi yalezo zinkolo kuyefana ngokuphelele. Isahlulelo sikaNebukhadinezari “sezikhathi eziyisikhombisa” sasihlanganisa ukunikezwa kwakhe inhliziyo yesilwane. Inhliziyo yesilwane ayinikwa yayiyinhliziyo eyayimelela inkolo yobuhedeni, kungaba ubuhedeni obusobala noma ubuhedeni obufihlakele obusesimweni sobuKatolika. USister White uveza ukuthi udrako kuSambulo isahluko seshumi nambili unguSathane, kodwa ngomqondo wesibili uyisiRoma sobuhedeni.

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

> “Ngaleyo ndlela, nakuba udrako, ngokuyinhloko, emele uSathane, ngencazelo yesibili uwuphawu lweRoma yobuqaba.” 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.

Isilo uNebukhadinezari asimelela “izikhathi eziyisikhombisa,” sasingesilo sikadrako izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha, bese siba yisilo sobuKhatholika kwezinye futhi izinsuku eziyinkulungwane namakhulu amabili namashumi ayisithupha. Ekupheleni kwalezo zinsuku uNebukhadinezari uwuphawu lwe-United States, okuyinto ekugcineni engumprofethi wamanga. Ngokwesiprofetho uNebukhadinezari wayemele udrako, isilo, nomprofethi wamanga, okuyibo amandla amathathu ahlangene akha iBabiloni elingokomoya, futhi aholela umhlaba e-Armagedoni. UNebukhadinezari umele iBabiloni elingokoqobo, futhi ngokwenza kanjalo wasetshenziswa njengophawu lwawo wonke la mandla amathathu akha iBabiloni elingokomoya lezinsuku zokugcina.

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.

Ukuze kuqondwe uphawu olusanda kubonwa, kubalulekile ukuba kuqala kubekwe uNebukadinesari ngonyaka ka-1798, lapho umbuso wakhe ubuyiselwa ekupheleni “kwezikhathi eziyisikhombisa.” Sizomisa lolu phawu endleleni esahlukweni sesine sikaDaniyeli, ngaphambi kokuba siqale ukuqhubekela phambili esahlukweni ngendlela ehlelekile kakhudlwana.

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.

“Ngesikhathi sokuphela” ngo-1798, incwadi kaDaniyeli yavulwa, futhi incwadi yabe isigcwalisa injongo yayo yokwethula ukukhanya okwandayo okwakuyovivinya, kuhlanze, futhi kukhiqize izigaba ezimbili zabakhulekeli. Ukuvulwa kwencwadi kaDaniyeli kuphawula ukuqala kwenqubo yokuvivinya enezinyathelo ezintathu esekelwe emaqinisweni embulwa ngaleso sikhathi.

> 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.

> Wathi, Hamba indlela yakho, Daniyeli; ngokuba la mazwi avaliwe futhi anamatheliswe ngophawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kodwa ababi bayakwenza okubi; futhi akekho noyedwa wababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda. Daniyeli 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.

Inhloso yesiprofetho yokuvulwa kwencwadi equkethe incwadi kaDaniyeli nencwadi yesAmbulo, iwukuvivinya isizukulwane esiphila ngesikhathi somlando lapho le ncwadi ivulwa khona. KuDaniyeli isahluko seshumi nambili, kukhonjwa iziprofetho zesikhathi ezintathu. Esokuqala siyiminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha lapho amandla abantu abangcwele ayeyakuhlakazwa khona.

> 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.

> Kepha wena, Daniyeli, vala lawa mazwi, unamathisele uphawu encwadini, kuze kube yisikhathi sokuphela; abaningi bayakugijima baye le nale, nolwazi luyakwanda. Khona mina Daniyeli ngabheka, bheka, kwema abanye ababili, omunye ngakolunye uhlangothi logu lomfula, nomunye ngakolunye uhlangothi logu lomfula. Omunye wayesethi kumuntu owembethe ilineni, owayephezu kwamanzi omfula, Kuyakuba isikhathi esingakanani kuze kube sekupheleni kwalezi zimangaliso na? Ngase ngizwa lowo muntu owembethe ilineni, owayephezu kwamanzi omfula, lapho ephakamisa isandla sakhe sokunene nesandla sakhe sobunxele ezulwini, efunga ngaye ophila kuze kube phakade ukuthi kuyakuba yisikhathi, nezikhathi, nengxenye; kuthi lapho eseqedile ukuphihliza amandla abantu abangcwele, zonke lezi zinto ziyakuphela. Daniyeli 12:4–7.

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

Lezinye izikhathi ezimbili zesiprofetho esahlukweni seshumi nambili ziyizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye, kanye nezinsuku eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu.

> 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.

> Ngase ngizwa, kodwa angiqondanga; ngase ngithi, O Nkosi yami, kuyakuba yini ukuphela kwalezi zinto? Yase ithi, Hamba indlela yakho, Daniyeli, ngokuba la mazwi avaliwe futhi abekwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kodwa ababi bayakwenza okubi; futhi akuyikuba khona noyedwa kwababi oyaqonda; kodwa abahlakaniphileyo bayakuqonda. Futhi kusukela esikhathini lapho umnikelo wansuku zonke uyakususwa khona, nokumiswa isinyanyiso esichithayo, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye. Ubusisiwe olindayo, afinyelele ezinsukwini eziyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu. Daniyeli 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…”

Emavesini inkulumo ethi “isikhathi sokuphela” ibhekiswe kuyo kabili futhi ichazwa njengendawo lapho amazwi kaDaniyeli ayeyokwambulwa khona. Amazwi ayisihloko sokwambulwa “ngesikhathi sokuphela” yilezo zikhathi ezintathu zesiprofetho: inkulungwane namakhulu amabili namashumi ayisithupha (isikhathi, izikhathi, nengxenye), inkulungwane namakhulu amabili namashumi ayisishiyagalolunye, kanye nenkulungwane namakhulu amathathu namashumi amathathu nanhlanu. Ezimbili zalezi zikhathi ezintathu zichazwa ngokuthi “izinsuku.” Ezimbili kulezi zintathu zaphela ngo-1798, kanti eyesithathu yaphela ekupheleni uqobo kuka-1843. Kukulona kanye ukuphela kuka-1843, ngokuba ivesi lithi, “ubusisiwe olindayo, aze afinyelele ku…”

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.

Igama elithi “cometh,” lisho ukuthi uyafinyelela. Ngakho-ke ubusisiwe lowo olindayo, futhi ofinyelela osukwini lokuqala luka-1844. Isikhathi sokulibala somfanekiso wezintombi eziyishumi saqala ekudumaleni kokuqala emlandweni wamaMillerite, futhi lokho kudumala kwafika ngalo kanye usuku lokugcina luka-1843, futhi usuku lokugcina luka-1843 lufinyelela kulo kanye usuku lokuqala luka-1844. Isibusiso sokulinda saqala lapho isikhathi sokulibala siqala ekudumaleni kokuqala.

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.

Kuningi kakhulu okusamele kuxoxwe ngakho kula mavesi, kodwa iphuzu esilicabangela lapha liyindima kaDaniyeli yokuprofetha. Inhloso yencwadi kaDaniyeli, uDaniyeli ayimele kulesi siqephu, ukuveza inqubo yokuvivinya enezinyathelo ezintathu lapho incwadi isuswa uphawu. UDaniyeli watshelwa ukuba ahambe ngendlela yakhe kuze kube yisikhathi sokuphela, lapho incwadi kwakufanele isuswe uphawu. Isiphetho sesahluko sigcizelela okuzokwenzeka lapho isikhathi sokuphela sifika.

> 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.

> Kepha hamba indlela yakho kuze kube sekupheleni; ngokuba uyakuphumula, ume esabelweni sakho ekupheleni kwezinsuku. Daniyeli 12:13.

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

Incwadi kaDaniyeli kwakumelwe ime esabelweni sayo ekupheleni kwezinsuku zesiprofetho sikaDaniyeli.

> “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.

> “Lapho uNkulunkulu enika umuntu umsebenzi okhethekile ukuba awenze, kufanele ame esabelweni sakhe nasendaweni yakhe njengoba kwenza uDaniyeli, elungele ukuphendula ubizo lukaNkulunkulu, elungele ukugcwalisa injongo yaKhe.” Manuscript Releases, umqulu 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.”

Ngesikhathi sokuphela ngo-1798, uDaniyeli wema esabelweni sakhe, okuvezwa evesini leshumi nantathu ngokuthi “ekupheleni kwezinsuku.” Ukuphela kokuxoshwa kukaNebukadinesari kwesikhathi “esiyisikhombisa” kukhomba u-1798, ngoba kwaphela “ekupheleni kwezinsuku.”

> 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.

> Ekupheleni kwezinsuku mina Nebukadinesari ngaphakamisa amehlo ami ezulwini, nokuqonda kwami kwabuyela kimi, ngase ngimbusisa oPhezukonke, ngamdumisa, ngamhlonipha yena ophila kuze kube phakade, obukhosi bakhe buyibukhosi obuphakade, nombuso wakhe ukhona ezizukulwaneni ngezizukulwane; bonke abakhileyo emhlabeni babalwa njengabangelutho; futhi wenza ngokwentando yakhe empini yezulu, naphakathi kwabakhileyo emhlabeni; futhi akakho ongavimba isandla sakhe, noma athi kuye: Wenzani na? Ngaleso sikhathi ukuqonda kwami kwabuyela kimi; kwabuya kimi ngenxa yenkazimulo yombuso wami ukuhlonishwa kwami nokukhazimula kwami; abeluleki bami nezikhulu zami bangifuna; ngamiswa embusweni wami, nganezelelwa ubukhosi obukhulu kakhulu. Manje mina Nebukadinesari ngiyamdumisa, ngiyamphakamisa, ngiyamhlonipha iNkosi yezulu, yonke imisebenzi yayo iyiqiniso, nezindlela zayo ziyizahlulelo; futhi labo abahamba ngokuzidla iyakwazi ukubathobisa. Daniyeli 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.”

Inkulumo ethi “ukuphela kwezinsuku” imele isikhathi sokuphela ngonyaka ka-1798. UNebukhadinezari wayesesunguliwe embusweni wakhe ngaleso sikhathi, owawungaseyona ingxenye yomlando wezilwane zobuqaba nezobupapa. Ngaleso sikhathi, uNebukhadinezari wayemele umuntu oguqulwe ngokuphelele, futhi ngokwenza kanjalo wayemele isilo somhlaba sesiprofetho seBhayibheli esaqala ukubusa ngo-1798, futhi saqala njengewundlu, nakuba sasimiselwe ukuthi ekugcineni sikhulume njengodrako. Umele isilo somhlaba esasiyobusa iminyaka engamashumi ayisikhombisa engokomfanekiso ekugcwalisekeni kuka-Isaya amashumi amabili nantathu, njengoba nje nombuso wakhe ongokoqobo wabusa iminyaka engamashumi ayisikhombisa engokoqobo. Umfanekiso “uvaleke ngokuphelele.”

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.

UNebukhadinezari umele isixhumanisi esingokwesiprofetho phakathi kwamandla amathathu amelwe encwadini yesAmbulo izahluko zeshumi nambili neshumi nantathu. Lapho abonakaliswa njengodrako, isilo sasolwandle, nesilo somhlaba. KweyesAmbulo ishumi nesithupha abonakaliswa njengamandla amathathu aholela umhlaba e-Armagedoni. “Izikhathi eziyisikhombisa” zikaNebukhadinezari zihlanganisa ndawonye zonke lezo zilo ezintathu, ngoba iBhabhiloni elingokoqobo lifanekisa iBhabhiloni elingokomoya, futhi lowo mugqa ofanayo wesiprofetho otholakala encwadini kaDaniyeli uyaqhubekiselwa encwadini yesAmbulo, ngoba lezi zincwadi ezimbili ziletha enye nenye ekupheleleni.

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.

UNebukadinesari umelela u-1798 njengesixhumanisi sesiprofetho phakathi kukadrako, isilo, nomprofethi wamanga. U-1798 wawuyi-“sikhathi sokuphela” somyalezo wengelosi yokuqala kanye nomlando wamaMillerite. UWilliam Miller waholelwa ekubekeni sonke isakhiwo sakhe sesiprofetho phezu kokuqonda kwakhe ngodrako wobuhedeni nesilo sobuKatolika, kodwa akazange abone i-United States njengesilo somhlaba nomprofethi wamanga. Wayekwazi ukubona umlando ongaphambi “kwesikhathi sokuphela” ngo-1798, kodwa ikusasa laliselikusasa. “Ngesikhathi sokuphela” ngo-1989, wonke la mandla amathathu ayeseyoqashelwa.

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.

Ukuvulwa kwezimpawu kokuqondwa okungokwesiprofetho kukadrako nesilo ngo-1798, kumelwe nguMfula i-Ulai wezahluko zesikhombisa, zesishiyagalombili, nezesishiyagalolunye. Ukuvulwa kwezimpawu kokuqondwa okungokwesiprofetho kukadrako, isilo, nomprofethi wamanga ngo-1989, kumelwe nguMfula i-Hiddekel wezahluko zeshumi, zeshumi nanye, nezeshumi nambili. UNebukhadinezari umele ukuhamba kwengelosi yokuqala eyafika ngo-1798, futhi uyisifaniso sikaBelishasari omele ukuhamba kwengelosi yesithathu eyafika ngo-1989. Ngenxa yalesi sizathu, iphupho lesibili likaNebukhadinezari, esahlukweni sesine, limele umlayezo wengelosi yokuqala.

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.

“izikhathi eziyisikhombisa” zikaNebukadinesari zaphetha “esikhathini sokuphela” ngo-1798, ngokufika komyalezo oyisixwayiso wokwahlulela okuzayo. “Ekupheleni kwezinsuku,” useyindoda eguqukile, ngaleyo ndlela emele uphondo lweRiphabhulikhi lwesilo somhlaba, ngesikhathi lwalunjengemvana. Ngesikhathi esifanayo umele uphondo lwamaProthestani aseFiladelfiya lwesilo somhlaba.

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.

Njengenkosi yokuqala yaseBabiloni, uyisifaniso sikaBelshazari, inkosi yokugcina yaseBabiloni. Ukwahlulelwa kwakhe kwafaniswa ngokwesibonakaliso ngokwahlulelwa kukaNimrodi, kwase kuthi ngokunjalo kwaba yisifaniso sokwahlulelwa kukaBelshazari. Ukwahlulelwa kwakhe kwamela ukuvulwa kokwahlulela kophenyo ngo-Okthoba 22, 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.

> UNebukhadinezari inkosi, kubo bonke abantu, izizwe, nezilimi, abahlala emhlabeni wonke; ukuthula makwandiswe kini. Ngabona kukuhle ukwazisa izibonakaliso nezimangaliso uNkulunkulu oPhezukonke angenzele zona. Yeka ukuthi zinkulu kangakanani izibonakaliso zakhe! nokuthi zinamandla kangakanani izimangaliso zakhe! umbuso wakhe ungumbuso waphakade, nokubusa kwakhe kukhona kusukela esizukulwaneni kuye esizukulwaneni. Mina Nebukhadinezari nganginokuthula endlini yami, ngichuma esigodlweni sami: ngabona iphupho elangenza ngesaba, nemicabango embhedeni wami nemibono yekhanda lami kwangikhathaza. Daniyeli 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.”

Iphupho lenza uNebukadinesari wesaba, futhi uphawu lomfanekiso walelo phupho lumelela ivangeli laphakade lengelosi yokuqala, eliyala abantu ukuba “besabe uNkulunkulu.”

> 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.

> Ngase ngibona enye ingelosi indiza phakathi kwezulu, inevangeli eliphakade lokushunyayelwa kubo abahlezi emhlabeni, nakuzo zonke izizwe, nemindeni, nezilimi, nabantu, ithi ngezwi elikhulu: Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile; futhi khulekelani yena owenza izulu nomhlaba nolwandle nemithombo yamanzi. IsAmbulo 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.

Ivangeli laphakade ingumyalezo onezigaba ezintathu: isigaba sokuqala, njengoba simelwe yingelosi yokuqala, siwukwesaba uNkulunkulu; isigaba sesibili siwukumnika inkazimulo; kanti esesithathu simelwe yihora lokwahlulela kwakhe. “Inkazimulo” imele isimilo, futhi elesibili elithi “yehla siye” endabeni yokuvukela kukaNimrode yilapho kwahlolwa khona isimilo somuzi nombhoshongo. Kwakuyisahlulelo sophenyo. Ukuhlangana kwebandla nombuso kuyisithombe sesilo, futhi isigaba sesibili sikaNimrode sasikukubonakaliseni isithombe sesilo, kodwa isigaba sesibili sevangeli laphakade siveza ukukhazinyuliswa kwesimilo sikaNkulunkulu, hhayi esikaNimrode.

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.

Ukwesaba kukaNebukadinesari kuwuphawu lovivinyo lokuqala, njengoba kwakunjalo nangokukhetha kukaDaniyeli ukungadli ukudla kwaseBhabhiloni, ngoba uDaniyeli wayemesaba uNkulunkulu. Ingelosi yokuqala yafika emlandweni ngo-1798, yabe isinikwa amandla ngo-Agasti 11, 1840. Iphupho likaNebukadinesari libeka ukufika komlayezo wokuqala esikhathini sokuphela ngo-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.

> Ngabona iphupho elangethusa, futhi imicabango embhedeni wami nemibono yekhanda lami yangikhathaza. Ngakho ngenza isimemezelo sokuba bonke abahlakaniphileyo baseBhabhiloni balethwe phambi kwami, ukuze bangazise incazelo yephupho. Khona-ke kwangena izanusi, nababhula ngezinkanyezi, namaKaledi, nabahlola imihlola; ngabalandisa iphupho phambi kwabo, kodwa abazange bangazise incazelo yalo. Kodwa ekugcineni uDaniyeli wangena phambi kwami, ogama lakhe linguBelteshazari, ngokwegama likankulunkulu wami, futhi okuye kukhona kuye umoya wonkulunkulu abangcwele; phambi kwakhe ngalandisa iphupho, ngathi: O Belteshazari, nduna yezanusi, ngoba ngiyazi ukuthi umoya wonkulunkulu abangcwele ukuwe, futhi akukho mfihlakalo ekukhathazayo, ngitshele imibono yephupho lami engiyibonileyo, nencazelo yalo. Daniyeli 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.

Ukufika kombiko wokuqala ngesikhathi sokuphela ngo-1798, omelwe ukwesaba kukaNebukadinesari, kuphawula isikhathi lapho incwadi kaDaniyeli kwakufanele ivulwe khona.

> 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.

> Kepha wena, Daniyeli, vala la mazwi, unamathisele incwadi ngophawu kuze kube sesikhathini sokuphela: abaningi bayakugijima baya le na le, nolwazi luyokwanda. … Wayesethi, Hamba indlela yakho, Daniyeli: ngokuba la mazwi avaliwe futhi anamathiselwe ngophawu kuze kube sesikhathini sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, bavivinywe; kepha ababi bayakwenza okubi: futhi akukho noyedwa kwababi oyakuqonda; kepha abahlakaniphileyo bayakuqonda. Daniyeli 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.

Lapho incwadi kaDaniyeli ivulwa “ngesikhathi sokuphela”, abantu babizelwa ukuba beze bazohlola ukwanda kolwazi, futhi lolo bizo ekugcineni lwaveza izigaba ezimbili zabakhulekeli. Esinye isigaba sasingaqondi, kanti esinye sasiqonda. Izazi zaseBabiloni, ezimelelwa ngokuthi “abathakathi, izazi zezinkanyezi, amaKhaledi, nababhuli” zazingaqondi, kodwa uDaniyeli waqonda. “Izazi” zaseBabiloni zazingaqondi, ngakho-ke zimelela ababi. UDaniyeli wayemele abahlakaniphileyo.

We will continue Daniel chapter four in the next article.

Sizoqhubeka noDaniyeli isahluko sesine esihlokweni esilandelayo.

> “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.

> “Labo abangathembekile emsebenzini kaNkulunkulu bayaswela izimiso; izisusa zabo azinabunjalo obungabaholela ekukhetheni okulungileyo ngaphansi kwazo zonke izimo. Izinceku zikaNkulunkulu kufanele zizwe ngaso sonke isikhathi ukuthi zingaphansi kweso loMqashi wazo. Lowo owabuka idili elingcwele elangcoliswa nguBelshazzar ukhona kuzo zonke izikhungo zethu, egunjini lokubalela lezohwebo lomthengisi, nasendaweni yokusebenzela yangasese; futhi isandla esingelalo igazi ngokuqinisekile siloba ukunganaki kwenu njengoba saloba isahlulelo esesabekayo senkosi ehlambalazayo. Ukulahlwa kukaBelshazzar kwalotshwa ngamazwi omlilo, ‘Ukalwe esikalini, wafunyanwa usweleka’; futhi uma nehluleka ukugcwalisa izibopho enizinikwe nguNkulunkulu, ukulahlwa kwenu kuyoba yikho lokho okufanayo.” Messages to Young People, 229.

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