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

नेबूकदनेस्सरको दोस्रो सपनाले “अन्त्यको समय”लाई चिन्हित गर्दछ, जब उपासकहरूको दुई वर्गलाई 1798 मा खोलिएको “ज्ञानको वृद्धि” जाँच्न र बुझ्न आउन बोलाइन्छ। त्यसपछि दानिय्येललाई बेल्तेशस्सरको रूपमा पनि चिनाइन्छ, यसरी उसलाई परमेश्वरका करारबद्ध जनको रूपमा पहिचान गराइन्छ, किनकि नामको परिवर्तनले भविष्यवाणीगत रूपमा करारसम्बन्धलाई चिन्हित गर्दछ। नेबूकदनेस्सरले दानिय्येलमा पवित्र आत्माको उपस्थितिलाई स्वीकार गरे, र दानिय्येलसँगको आफ्नो विगतको अनुभवका आधारमा उनले “कुनै रहस्यले” दानिय्येललाई अप्ठ्यारोमा पार्दैन भन्ने ठाने, तर यस सपनाको रहस्यले दानिय्येललाई अप्ठ्यारोमा पारेको थियो।

O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

E Belteshatsari, mchimu wa wachawi, kwa kuwa ninajua ya kwamba roho ya miungu watakatifu imo ndani yako, wala hakuna siri ikusumbuzayo, niambie maono ya ndoto yangu niliyoiona, na tafsiri yake. Basi haya ndiyo yaliyokuwa maono ya kichwa changu kitandani mwangu: Nikaona, na tazama, mti ulikuwa katikati ya dunia, na kimo chake kilikuwa kikubwa. Mti ule ukakua, ukawa na nguvu, na kimo chake kikafika mbinguni, na kuonekana kwake hadi mwisho wa dunia yote; majani yake yalikuwa mazuri, na matunda yake mengi, na ndani yake mlikuwa na chakula kwa wote; wanyama wa porini walikuwa na kivuli chini yake, na ndege wa mbinguni walikaa katika matawi yake, na wote wenye mwili walilishwa kutokana nao. Nikaona katika maono ya kichwa changu kitandani mwangu, na tazama, mlinzi, naye aliye mtakatifu, akashuka kutoka mbinguni; akalia kwa sauti kuu, akasema hivi, Ukate mti ule, uyakate matawi yake, uyapukutishe majani yake, na kuyatawanya matunda yake; wanyama na waondoke chini yake, na ndege waondoke katika matawi yake; walakini shina la mizizi yake lisalie katika nchi, naam, likiwa limefungwa kwa pingu ya chuma na shaba, katika majani mabichi ya kondeni; na liloweshwe kwa umande wa mbinguni, na sehemu yake na iwe pamoja na wanyama katika majani ya nchi; moyo wake ubadilishwe usiwe wa mwanadamu, naye apewe moyo wa mnyama; na nyakati saba zipite juu yake. Neno hili ni kwa amri ya walinzi, na dai hili kwa neno la watakatifu; kusudi walio hai wapate kujua ya kuwa Aliye Juu Sana humiliki katika ufalme wa wanadamu, naye humpa ye yote amtakaye, tena humweka juu yake aliye mnyonge kuliko wanadamu wote. Ndoto hii mimi, Mfalme Nebukadreza, nimeiona. Basi sasa wewe, E Belteshatsari, itangaze tafsiri yake, kwa kuwa wenye hekima wote wa ufalme wangu hawawezi kunijulisha tafsiri yake; lakini wewe waweza; kwa maana roho ya miungu watakatifu imo ndani yako. Ndipo Danieli, ambaye jina lake lilikuwa Belteshatsari, akastaajabu kwa muda wa saa moja, na mawazo yake yakamsumbua. Mfalme akanena, akasema, Belteshatsari, ndoto hii, wala tafsiri yake, isikusumbue. Belteshatsari akajibu, akasema, Bwana wangu, ndoto hii na iwe kwao wakuchukiao, na tafsiri yake kwa adui zako. Danieli 4:9–19.

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

Daniel “kumuhangayika” kuhusiana na ndoto na tafsiri yake, kwa maana anaweza kuelewa jinsi ambavyo Nebukadneza angeweza kuudhika kwa sababu ya tafsiri hiyo; lakini mara Nebukadneza anapomtia moyo aseme, Danieli humletea Nebukadneza onyo la hukumu ijayo. Onyo hilo la hukumu ijayo ni ishara ya onyo la malaika wa kwanza aliyewasili wakati wa mwisho, mwaka 1798.

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

Awo Daniel, uyo eriina lye lyali Berutesazzaali, ne yeewuunya okumala essaawa emu, era ebirowoozo bye ne bimweraliikiriza. Kabaka n’ayogera n’agamba nti, Berutesazzaali, ekirooto oba amakulu gaakyo bikutawaanya. Berutesazzaali n’addamu n’agamba nti, Mukama wange, ekirooto kibeere eri abo abakukyawa, n’amakulu gaakyo eri abalabe bo. Danyeri 4:19.

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

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

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

Auez ku these be a dxaays of vengeance, dr ta all things hwich are writed may be fulfilled. Auez woe unto them ta are with child, an ta them ta give suck, in those dxaays! dr there shall be great distress in the land, an wrath upon this people. An they shall fall by the edge of the sword, an shall be led away captive into all nations: an Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

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

Nebukadnezar alipaswa kuishi akiwa na moyo wa mnyama kwa kipindi cha kisasi cha Mungu kilicholetwa juu ya ufalme wa kaskazini wa Israeli, kwa maana Nebukadnezar alikuwa mfalme wa kaskazini. Luka anakitaja kipindi hicho hicho kuwa ni “nyakati” (“nyakati za Mataifa”), kwa wingi, anapoonyesha hatua ya mwisho ya kukanyagwa chini kwa Yerusalemu.

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

Û ew ê bi devê شمشêrê bikevin, û wekî dîl bibin û were birin nav hemû neteweyan; û Orşelîmê dê ji aliyê neteweyên ne-Cihû ve were pêşdaxistin, heta ku demên neteweyan temam bibin. Lûqa 21:24.

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

Mu kitabo ky’Ibyahishuwe, ibihe by’Abanyamahanga byo gukandagira ahera n’ingabo byaranzwe gusa nk’imyaka igihumbi na magana abiri na mirongo itandatu, kuko byari bishimangira gusa igihe cy’itotezwa rya gipapa.

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

Naye lupangu lwa panze lwa itempelo ululeke, ndipo usaluyese; pakuti laperekedwa kwa Amitundu; ndipo iwo adzapondereza mzinda wopatulika kwa miyezi makumi anayi ndi iwiri. Ndipo ndidzapatsa mphamvu kwa mboni zanga ziwiri, ndipo izo zidzalosera kwa masiku chikwi chimodzi mazana awiri ndi makumi asanu ndi limodzi, zitavala ziguduli. Chivumbulutso 11:2, 3.

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

Ujumbe wa onyo aliopewa Nebukadneza na Danieli unawakilisha onyo la hukumu inayokuja. Kufika kwa ujumbe huo wa onyo kumewekwa kwa njia ya kiishara katika mwaka 1798, ambao ndio wakati malaika wa kwanza alipowasili kuonya juu ya hukumu ya uchunguzi inayokaribia. Hukumu iliyotabiriwa juu ya Nebukadneza ilitokea katika matumizi ya pili ya neno “saa” katika sura ya nne.

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

Yote haya yakampata mfalme Nebukadreza. Hata mwisho wa miezi kumi na miwili alikuwa akitembea katika jumba la ufalme wa Babeli. Mfalme akanena na kusema, Je! si Babeli huu mkuu, nilioujenga kuwa makao ya ufalme kwa uweza wa nguvu zangu, na kwa heshima ya ukuu wangu? Neno lilipokuwa bado kinywani mwa mfalme, sauti ikashuka kutoka mbinguni, ikisema, Ee mfalme Nebukadreza, wewe unaambiwa hivi; ufalme umeondoka kwako. Nao watakufukuza kutoka kati ya wanadamu, na makao yako yatakuwa pamoja na wanyama wa mwituni; watakulisha majani kama ng’ombe, na nyakati saba zitapita juu yako, hata utakapojua ya kuwa Aliye Juu anatawala katika ufalme wa wanadamu, naye humpa yeye amtakaye. Saa iyo hiyo jambo lile likatimizwa juu ya Nebukadreza; naye akafukuzwa kutoka kati ya wanadamu, akala majani kama ng’ombe, na mwili wake ukalowana na umande wa mbinguni, hata nywele zake zikakua kama manyoya ya tai, na kucha zake kama makucha ya ndege. Danieli 4:28–33.

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

Upuhuru uo wa mbere wahikoneirwe, waisa mu “saa” yiyene Nebukadneza asutulire omutima gwakwe mu lwikomo. Upuhuru wa kuhurikisya wa mbere wahikoneirwe, waisa “saa” ya Upuhuru wa kuhurikisya wa Ngai we yatandika.

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

Muaj tê “sâng” rîm rai lăm Kutkrih muârng 22, 1844, bêi tâu sŏng klâs khon thâw, têi thâw păng pŏrng dŏng “khon khît sîng” la “khon chua” nai Daniel bôt sip-sŏng, la têi ko păng pŏrng dŏng “khon khît sîng” rư “khon ngu” nai upmâ khong sîp sao phra, la têi ko păng pŏrng dŏng phuak têi dai rap khwâm chôptham dôai khwâm sêua nai Habakkuk bôt sŏng, têi thûk tam khân kap phuak têi sadaeng laksanâ diaokan kap têi Nebuchadnezzar mî nai “sâng” têi kham phiphâksa khong khao maa.

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

Talai, mutima wakwe wa kuvimbika kawawama munda yakwe ko; kanshi omulungami akekala no bumi ku lwitabilo lwakwe. Habakkuk 2:4.

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

Ku mirongo itatu yose, amatsinda abiri yo muri buri murongo yagaragajwe igihe “isaha” y’urubanza rwe yageraga ku wa 22 Ukwakira 1844, ari na byo “isaha” y’urubanza rwa Nebukadinezari igereranya. Umwaka wa 1798 wari iherezo ry’uburakari bwa “mbere” bw’“ibihe birindwi,” igihe ubupapa bwahagarikaga gutera imbere, kuko bwahawe igikomere cyica.

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

Nendua atenda kulingana na mapenzi yake mwenyewe; naye atajiinua, na kujitukuza juu ya kila mungu, naye atasema maneno ya ajabu juu ya Mungu wa miungu, naye atafanikiwa hata ghadhabu itakapokamilika; kwa maana lile lililoamuliwa litatendeka. Danieli 11:36.

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

1844, waakyu gw’okwinyibwa okw’“oluvannyuma”:

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

Y alisema, Tazama, nitakujulisha yatakayokuwapo katika mwisho wa ghadhabu; kwa maana mwisho utakuwa wakati ulioamriwa. Danieli 8:19.

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

Omuko ogusooka okwêkozesa ekigambo “hour,” mu Daniel esuula ya kana, gukiikirira 1798; ekyali enkomerero y’“ogusooka” ku busungu bwa Katonda obwa “emirundi musanvu” eri obwakabaka obw’obukiikakkono bwa Isiraeri; okutuuka kw’obubaka bwa malayika ow’olubereberye mu kiseera eky’enkomerero; era n’enkomerero y’“emirundi musanvu” gya Nebukadduneeza ku “nkomerero y’ennaku.”

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

Daniel chani nne, matumizi ya pili ya neno “saa,” yanawakilisha mwaka 1844; ambao ulikuwa mwisho wa ghadhabu ya “mwisho” ya “nyakati saba,” dhidi ya ufalme wa kusini wa Yuda. Pia ulikuwa kuwasili kwa hukumu ya uchunguzi, na hukumu binafsi ya Nebukadneza.

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

Chabuta ya kwanza yeleza historia ya mchakato wa majaribu ya hatua tatu, na yaonyesha kutiwa nguvu kwa ujumbe wa malaika wa kwanza mnamo Agosti 11, 1840. Chabuta ya nne yawakilisha kufika kwa ujumbe wa malaika wa kwanza wakati wa mwisho katika mwaka 1798, nayo yapaswa kuwekwa juu ya chabuta ya kwanza. Chabuta ya nne yakazia ujumbe wa malaika wa kwanza na onyo lake la hukumu inayokaribia, nayo yaonyesha Oktoba 22, 1844, na kufika kwa ujumbe wa malaika wa tatu.

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

ئەوان پێکەوە سەرەتای نەک تەنها ئەدڤێنتیزم، بەڵکو هەروەها سەرەتای ویلایەتە یەکگرتووەکانی ئەمریکاش نیشان دەدەن. بەشەکانی یەک تا سێ هەروەها مێژووی کۆتایی ئەدڤێنتیزم، و کۆتایی ویلایەتە یەکگرتووەکانی ئەمریکا دەخەنە بەر باس. بەشی پێنج، و شایەتحاڵی بەلشەسەر، هەروەها لەگەڵ ئەو سێ بەشەی یەکەمدا هاوتەراز دەبن.

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

Wêneya yekê, ku bi wêneya çaran re têkildar e, tevgera ferişteya yekem û dîroka wê demê nîşan dide ku pirtûka Danyêlê di dema dawiyê de, di sala 1798-an de, hat vekirin. Peyama ku wê demê hat vekirin, bi dîtina çemê Ulayê tê sembolîzekirin; ew dîtin zêdebûna zanînê temsîl dike ku di hundirê wêneyên heftan, heştan û nehan ên Danyêlê de heye.

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

د سلطنتِ شاه بيلشاصر په درېيم کال کې ما ته، يعنې ما دانيال ته، يو رويا ښکاره شوه، له هغې رويا وروسته چې په لومړي ځل ما ته ښکاره شوې وه. او ما په رويا کې وليدل؛ او داسې وشول چې کله مې وليدل، نو زه په شوشن ماڼۍ کې وم، چې د عيلام په ولايت کې ده؛ او ما په رويا کې وليدل، او زه د اولای سيند پر غاړه وم. دانيال ۸:۱، ۲

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

Sura ya kwanza hadi ya tatu, zikipatana na sura ya tano, zinawakilisha mwendo wa malaika wa tatu, na historia ya wakati ambapo kitabu cha Danieli kilifunuliwa mwaka 1989. Ujumbe uliokuwa umefunuliwa wakati huo umefananishwa kwa ishara na njozi ya Mto Hiddekeli, unaowakilisha kuongezeka kwa maarifa yaliyomo ndani ya sura ya kumi, ya kumi na moja, na ya kumi na mbili.

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

Na mu lunaku olw’amakumi abiri mu buna olw’omwezi ogusooka, bwe nnali ku mabbali g’omugga omunene, gwe Hiddekel. Daniel 10:4.

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

Tukijatulizya mu cihande cikwiza ukulangulukila kwesu pa lukomo lwa Nebukadineza na Belshazari.

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

“Ku nawu ulazima wa kujifunza kwa ukaribu zaidi Neno la Mungu. Hasa Danieli na Ufunuo vinapaswa kupewa uangalifu kuliko wakati wowote uliopita katika historia ya kazi yetu. Huenda tukawa na machache zaidi ya kusema katika baadhi ya maeneo kuhusu mamlaka ya Kirumi na upapa, lakini yapasa tuelekeze usikivu kwa yale ambayo manabii na mitume wameandika chini ya uvuvio wa Roho wa Mungu. Roho Mtakatifu ameyaumba mambo kwa namna hiyo, katika kutolewa kwa unabii na katika matukio yaliyoonyeshwa, ili kufundisha kwamba chombo cha kibinadamu kinapaswa kuwekwa mbali na macho, kifichwe ndani ya Kristo, na Bwana Mungu wa mbinguni pamoja na sheria Yake watukuzwe.

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

“Soma buku la Danieli. Leteleka, hatua kwa hatua, historia ya falme zilizowakilishwa humo. Tazama wanasiasa, mabaraza, majeshi yenye nguvu, nawe uone jinsi Mungu alivyotenda ili kuishusha kiburi cha wanadamu na kuutupa utukufu wa kibinadamu mavumbini. Mungu peke yake ndiye anayewakilishwa kuwa mkuu. Katika njozi ya nabii anaonekana akimwangusha mtawala mmoja mwenye nguvu na kumwinua mwingine. Anafunuliwa kuwa Mfalme wa ulimwengu wote, aliye karibu kuusimamisha ufalme Wake wa milele—Mzee wa siku, Mungu aliye hai, Chemchemi ya hekima yote, Mtawala wa wakati wa sasa, Mfunuaji wa mambo yajayo. Soma ukaelewe jinsi mwanadamu alivyo maskini, alivyo dhaifu, alivyo wa muda mfupi, alivyo mwenye kukosa, alivyo na hatia, anapoinua nafsi yake kuelekea ubatili.

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

Roho Mtakatifu kupitia Isaya hutuongoza kwa Mungu, Mungu aliye hai, kuwa ndiye kitu kikuu cha kuangaliwa—kwa Mungu kama alivyofunuliwa katika Kristo. “Kwa maana tumezaliwa mtoto, tumepewa mwana; na mamlaka yatakuwa begani mwake; na jina lake litaitwa wa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mfalme wa Amani” [Isaya 9:6].

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

“Ulumuli ulu Daniele avweti ku Nguluve cakuzeneka mukatamo lwene, lwavishile cimweka ngowo ku mazuba aa ku malisilo. Imwesu ayo amwene ku nkanda za Ulai na Hiddekel, milonga minene ya Shinari, lino yali mu kutelamo ku kutumbuka, eciyece cose cakalongolwela cikaiza kuhingilila kupepi.”

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

“Yahudi taifa lilipokuwa katika hali gani wakati unabii wa Danieli ulipotolewa, yatafakarini. Waisraeli walikuwa utumwani, hekalu lao lilikuwa limeharibiwa, na huduma za hekalu zilikuwa zimesimamishwa. Dini yao ilikuwa imejikita katika sherehe za mfumo wa dhabihu. Walikuwa wamezifanya namna za nje kuwa za muhimu kuliko yote, hali walipokuwa wamepoteza roho ya ibada ya kweli. Huduma zao zilikuwa zimeharibiwa kwa mapokeo na desturi za upagani, na katika kutekeleza ibada za dhabihu hawakuangalia zaidi ya kivuli kufikia uhalisi wenyewe. Hawakumtambua Kristo, sadaka ya kweli kwa ajili ya dhambi za wanadamu. Bwana alitenda ili kuwapeleka watu utumwani, na kusimamisha huduma za hekalu, kusudi sherehe za nje zisije zikawa jumla yote ya dini yao. Kanuni zao na matendo yao vilipaswa kutakaswa mbali na upagani. Huduma ya taratibu za ibada ilisimama ili huduma ya moyo ifufuliwe. Utukufu wa nje uliondolewa ili ule wa kiroho udhihirishwe.” Manuscript Releases, juzuu ya 16, 333, 334.