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.

Ndoto ya pili ya Nebukadneza inaashiria “wakati wa mwisho,” wakati ambapo makundi mawili ya waabudu yanaitwa waje kuchunguza “ongezeko la maarifa” lililofunuliwa mwaka 1798. Kisha Danieli pia anatambulishwa kama Belteshaza, na hivyo kumtambulisha kuwa ni miongoni mwa watu wa agano la Mungu, kwa maana mabadiliko ya jina kwa kinabii hutia alama ya uhusiano wa agano. Nebukadneza alitambua kwamba Danieli alikuwa na uwepo wa Roho Mtakatifu, na kwa kutegemea uzoefu wake wa awali na Danieli, alidhani kwamba “hakuna siri” ingemtatiza Danieli, lakini siri ya ndoto hii ilimtatiza Danieli.

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.

Ewe Belteshaza, mkuu wa wachawi, kwa kuwa najua ya kwamba roho ya miungu watakatifu imo ndani yako, wala hakuna siri ikukutatanishayo, niambie maono ya ndoto yangu niliyoyaona, na tafsiri yake. Hivi ndivyo yalivyokuwa maono ya kichwa changu nilipokuwa kitandani; nikaona, na tazama, mti katikati ya nchi, nao urefu wake ulikuwa mkuu. Mti ule ukakua, ukawa na nguvu, na urefu wake ukafika mbinguni, na kuonekana kwake kukaenea hata miisho ya dunia yote. Majani yake yalikuwa mazuri, na matunda yake mengi, na ndani yake palikuwa na chakula kwa wote; wanyama wa kondeni walipata kivuli chini yake, na ndege wa mbinguni walikaa katika matawi yake, na wote wenye mwili walipata riziki kutoka kwake. Nikaona katika maono ya kichwa changu nilipokuwa kitandani, na tazama, mlinzi, mtakatifu mmoja, akashuka kutoka mbinguni; akapaza sauti kwa sauti kuu, akasema hivi, Ukate mti ule, ukate matawi yake, utikishe majani yake, na utawanye matunda yake; wanyama waondoke kutoka chini yake, na ndege watoke matawini mwake; walakini uache kisiki cha mizizi yake katika nchi, kikiwa kimefungwa kwa chuma na shaba, katika majani laini ya kondeni; kiwe kikiloweshwa na umande wa mbinguni, na fungu lake liwe pamoja na wanyama katika majani ya nchi; moyo wake ubadilishwe usiwe wa mwanadamu, naye apewe moyo wa mnyama; tena nyakati saba zipite juu yake. Neno hili ni kwa amri ya walinzi, na hukumu hii ni kwa neno la watakatifu; kusudi walio hai wajue ya kwamba Aliye juu sana hutawala katika ufalme wa wanadamu, humpa amtakaye, naye humweka juu yake aliye mnyonge kabisa wa wanadamu. Ndoto hii mimi mfalme Nebukadreza nimeiona. Basi wewe, Ee Belteshaza, eleza tafsiri yake, maana wenye hekima wote wa ufalme wangu hawajaweza kunijulisha tafsiri; bali wewe waweza; kwa kuwa roho ya miungu watakatifu imo ndani yako. Kisha Danieli, ambaye jina lake ni Belteshaza, akastaajabu kwa muda wa saa moja, na mawazo yake yakamtatiza. Mfalme akasema, Belteshaza, ndoto wala tafsiri yake isikutie wasiwasi. Belteshaza akajibu, akasema, Bwana wangu, ndoto iwe kwa wachukiao wewe, na tafsiri yake iwe 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.

Danieli “amesumbuka” kwa sababu ya ndoto na tafsiri hiyo, kwa kuwa anaweza kuelewa jinsi Nebukadneza angeweza kuchukizwa na tafsiri hiyo, lakini mara tu Nebukadneza anapomhimiza kusema, Danieli anampa Nebukadneza onyo la hukumu ijayo. Onyo la hukumu ijayo ni ishara ya onyo la malaika wa kwanza aliyewasili wakati wa mwisho, mnamo 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.

Basi Danieli, ambaye jina lake lilikuwa Belteshazzar, alistaajabu kwa muda wa saa moja, na mawazo yake yakamsumbua. Mfalme akasema, Belteshazzar, ndoto hiyo, wala tafsiri yake, zisikusumbue. Belteshazzar akajibu akasema, Bwana wangu, ndoto hiyo iwapate wanaokuchukia, na tafsiri yake iwapate adui zako. Danieli 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.

Danieli alikuwa "ameduwaa kwa saa moja." "Saa" hiyo ni moja ya matukio matano ambapo neno "saa" linapatikana katika kitabu cha Danieli, na halipatikani kwingineko katika Agano la Kale. Hapa inawakilisha kipindi cha wakati ambacho Danieli, akiwa mwakilishi wa "wenye hekima" wanaoelewa kuongezeka kwa maarifa, anajiandaa kutoa onyo la malaika wa kwanza, linalotangaza kufunguliwa kwa hukumu ya uchunguzi tarehe 22 Oktoba, 1844. Ufafanuzi wa ndoto uliotolewa na Danieli unajumuisha, si tu tangazo la hukumu inayokuja, bali pia mwito kwa Nebukadneza aache dhambi, ukiwakilisha injili ya milele ya malaika wa kwanza. "Saa" hiyo ingewekwa kinabii katika 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 zilizoletwa dhidi ya ufalme wa kaskazini, zilizoanza 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.

Kwa maana hizi ni siku za kisasi, ili yote yaliyoandikwa yatimizwe. Lakini ole wao walio na mimba, na wanyonyeshao, siku zile! Maana kutakuwa na dhiki kuu katika nchi, na ghadhabu juu ya watu hawa. Nao wataanguka kwa makali ya upanga, na watachukuliwa mateka kwenda katika mataifa yote; na Yerusalemu itakanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 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.

Nebukadneza alipaswa kuishi akiwa na moyo wa mnyama kwa kipindi cha kisasi cha Mungu, kilicholetwa juu ya ufalme wa kaskazini wa Israeli, kwa kuwa Nebukadneza alikuwa mfalme wa kaskazini. Luka anakitambua kipindi hicho hicho kama "nyakati" ("nyakati za Mataifa"), katika wingi, anapotaja mwisho wa 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.

Nao wataanguka kwa makali ya upanga, na watapelekwa mateka katika mataifa yote; na Yerusalemu utakuwa ukikanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 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.

Katika kitabu cha Ufunuo, nyakati za Mataifa za kukanyaga chini mahali patakatifu na jeshi zilielezwa tu kuwa ni miaka elfu moja mia mbili na sitini, kwa kuwa lengo lilikuwa tu kusisitiza kipindi cha mateso ya kipapa.

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.

Lakini ua ulio nje ya Hekalu uache, wala usiupime; kwa maana umepewa Mataifa; nao watauukanyaga mji mtakatifu kwa miezi arobaini na miwili. Nami nitawapa mamlaka mashahidi wangu wawili, nao watatabiri siku elfu moja mia mbili na sitini, wamevaa nguo za gunia. Ufunuo 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 uliotolewa na Danieli kwa Nebukadneza unawakilisha onyo la hukumu itakayokuja. Kuwasili kwa ujumbe huo wa onyo kimfano kunahusishwa na mwaka 1798, ambao ndio wakati malaika wa kwanza alipowasili ili kuonya kuhusu 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 yalimpata mfalme Nebukadneza. Mwishoni mwa miezi kumi na miwili alitembea katika ikulu ya ufalme wa Babeli. Mfalme akasema, Je, si hii Babeli kuu, niliyoijenga kuwa nyumba ya ufalme kwa uweza wa nguvu zangu, na kwa heshima ya utukufu wangu? Neno hilo likiwa bado katika kinywa cha mfalme, sauti ikashuka kutoka mbinguni, ikisema, Ee mfalme Nebukadneza, neno hili limekuhusu; ufalme umekutoka kwako. Nao watakufukuza mbali na wanadamu, na makao yako yatakuwa pamoja na wanyama wa kondeni; watakufanya ule majani kama ng’ombe, na nyakati saba zitapita juu yako, hata utakapojua ya kuwa Aliye juu kabisa anatawala katika ufalme wa wanadamu, naye humpa amtakaye. Saa hiyo hiyo jambo hilo likatimizwa juu ya Nebukadneza; akafukuzwa mbali na wanadamu, akala majani kama ng’ombe, na mwili wake ukalowana kwa 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.

Hukumu iliyokuwa imetabiriwa ilitokea katika "saa" ileile ambayo Nebukadneza alipoinua moyo wake kwa kiburi. Hukumu ya uchunguzi iliyokuwa imetabiriwa ilitokea wakati "saa" ya hukumu ya uchunguzi ya Mungu ilipoanza.

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.

"Saa" ya hukumu ya Mungu tarehe 22 Oktoba, 1844, ilikuwa imezalisha makundi mawili ya waabudu, waliowakilishwa kama "wenye hekima" na "waovu" katika Danieli sura ya kumi na mbili, na ambao pia waliwakilishwa kama "wenye hekima" au "wapumbavu" katika mfano wa wanawali kumi, na ambao pia waliwakilishwa kama wale waliohesabiwa haki kwa imani katika Habakuki sura ya pili, ambao waliwekwa kinyume na wale waliodhihirisha tabia ile ile kama aliyokuwa nayo Nebukadneza wakati "saa" ya hukumu yake ilipofika.

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

Tazama, roho yake iliyoinuliwa si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. Habakuki 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.

Makundi mawili katika kila moja ya mistari mitatu yalidhihirika wakati "saa" ya hukumu yake ilipofika tarehe 22 Oktoba 1844, ambayo ndiyo inayowakilishwa na "saa" ya hukumu ya Nebukadneza. Mwaka 1798 ulikuwa hitimisho la ghadhabu ya "kwanza" ya "mara saba," wakati upapa uliacha kustawi, kwa kuwa ulipigwa jeraha la mauti.

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.

Na mfalme atatenda kama apendavyo; naye atajitukuza, na kujikweza juu ya kila mungu, naye atasema maneno ya ajabu juu ya Mungu wa miungu; naye atafanikiwa hata ghadhabu itimie; maana yale yaliyokwisha kukusudiwa yatatimizwa. Danieli 11:36.

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

1844, ulikuwa mwisho wa ghadhabu ya "mwisho":

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.

Akasema, Tazama, nitakujulisha yatakayokuwa katika wakati wa 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.”

Matumizi ya kwanza ya neno 'saa,' katika sura ya nne ya Danieli, yanawakilisha mwaka 1798; ambao ulikuwa mwisho wa 'ile ya kwanza' ya ghadhabu ya Mungu ya 'mara saba' dhidi ya ufalme wa kaskazini wa Israeli; kuwasili kwa ujumbe wa malaika wa kwanza wakati wa mwisho; na mwisho wa 'mara saba' za Nebukadneza katika 'mwisho wa siku'.

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.

Matumizi ya pili ya neno "saa", katika sura ya nne ya Danieli, yanawakilisha mwaka 1844; ambao ulikuwa mwisho wa ghadhabu ya "mwisho" ya "mara saba", dhidi ya ufalme wa kusini wa Yuda. Pia ulikuwa ujio wa hukumu ya upelelezi, na hukumu ya kibinafsi 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.

Sura ya kwanza inabainisha historia ya mchakato wa majaribio wa hatua tatu, na inaashiria kutiwa nguvu kwa ujumbe wa malaika wa kwanza tarehe 11 Agosti 1840. Sura ya nne inawakilisha kuwasili kwa ujumbe wa malaika wa kwanza wakati wa mwisho mwaka 1798, na inapaswa kuwekwa juu ya sura ya kwanza. Sura ya nne inasisitiza ujumbe wa malaika wa kwanza na onyo lake kuhusu hukumu inayokaribia, na inaashiria tarehe 22 Oktoba 1844, na kuwasili 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.

Pamoja, zinawakilisha mwanzo si wa Uadventista tu, bali pia wa Marekani. Sura ya kwanza hadi ya tatu pia zinashughulikia historia mwishoni mwa Uadventista, na mwisho wa Marekani. Sura ya tano na ushuhuda wa Belshaza pia vinaendana na zile sura tatu za kwanza.

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.

Sura ya kwanza, ikiwa sambamba na sura ya nne, zinawakilisha harakati ya malaika wa kwanza, na historia ya wakati ambapo kitabu cha Danieli kilifunuliwa wakati wa mwisho mnamo 1798. Ujumbe uliokuwa umefunuliwa wakati huo unaashiriwa na maono ya Mto Ulai, ambayo yanawakilisha ongezeko la maarifa yaliyomo katika sura za saba, nane na tisa za Danieli.

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.

Katika mwaka wa tatu wa utawala wa mfalme Belshaza, maono yalinitokea, naam, yalinitokea mimi Danieli, baada ya yale yaliyonitokea hapo kwanza. Nikaona katika maono; ikawa, nilipoona, nilikuwa Shushani katika ikulu, iliyo katika mkoa wa Elamu; tena nikaona katika maono, nami nilikuwa kando ya mto Ulai. Danieli 8:1, 2.

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, zikiwa sambamba na sura ya tano, zinawakilisha harakati ya malaika wa tatu, na historia ya wakati kitabu cha Danieli kilipofunguliwa muhuri mwaka 1989. Ujumbe uliofunuliwa wakati huo umeashiriwa kwa maono ya Mto Hiddekel; maono hayo yanawakilisha ongezeko la maarifa yaliyomo ndani ya sura ya kumi, kumi na moja, na 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 siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkubwa, ambao ni Hidekeli. Danieli 10:4.

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

Tutaendelea na uchambuzi wetu kuhusu nasaba ya Nebukadneza na Belshaza katika makala inayofuata.

“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.

Kuna haja ya kusoma kwa makini zaidi Neno la Mungu. Hasa, Danieli na Ufunuo vinapaswa kuzingatiwa kwa makini kuliko wakati wowote uliopita katika historia ya kazi yetu. Huenda tukawa na machache ya kusema katika baadhi ya vipengele kuhusu mamlaka ya Kirumi na upapa, lakini tunapaswa kuelekeza umakini kwenye yale ambayo manabii na mitume wameandika kwa uvuvio wa Roho wa Mungu. Roho Mtakatifu amepanga mambo kwa namna hiyo, katika utoaji wa unabii na katika matukio yanayoonyeshwa, ili kufundisha kwamba mtendaji wa kibinadamu anapaswa kuwekwa mbali na macho, afichwe 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 kitabu cha Danieli. Kumbuka, kipengele kwa kipengele, historia ya falme zilizowakilishwa humo. Tazama watawala, mabaraza, majeshi yenye nguvu, na uone jinsi Mungu alivyotenda kuudhalilisha kiburi cha wanadamu, na kuiweka heshima ya mwanadamu mavumbini. Mungu peke yake ndiye anayeonyeshwa kuwa mkuu. Katika maono ya nabii, anaonekana akiangusha mtawala mmoja mwenye nguvu na kumweka mwingine. Anafunuliwa kama mtawala mkuu wa ulimwengu, yuko karibu kuusimamisha ufalme wake wa milele, Mzee wa Siku, Mungu aliye hai, Chanzo cha hekima yote, Mtawala wa sasa, Mfunuaji wa mambo yajayo. Soma na uelewe jinsi mwanadamu alivyo maskini, dhaifu, wa muda mfupi, mwenye kukosea, mwenye hatia, anapoinua nafsi yake kwa 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, anatuelekeza kwa Mungu, Mungu aliye hai, kama lengo kuu la kuzingatia—kwa Mungu kama alivyofunuliwa katika Kristo. 'Kwetu mtoto amezaliwa, kwetu mwana amepewa; na mamlaka itakuwa juu ya bega lake; na jina lake ataitwa Ajabu, Mshauri, Mungu Mwenye Nguvu, Baba wa Milele, Mfalme wa Amani' [Isaiah 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.

Nuru ambayo Danieli alipokea moja kwa moja kutoka kwa Mungu ilitolewa hasa kwa ajili ya siku hizi za mwisho. Maono aliyoyaona kando ya mito Ulai na Hidekeli, ile mito mikuu ya Shinari, sasa yanatimia, na matukio yote yaliyotabiriwa yatakuwa yametokea hivi karibuni.

“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.

Fikiria hali ya taifa la Wayahudi wakati unabii wa Danieli ulipotolewa. Waisraeli walikuwa utumwani, hekalu lao lilikuwa limeharibiwa, huduma ya hekaluni ilikuwa imesitishwa. Dini yao ilikuwa imejikita katika taratibu za mfumo wa dhabihu. Walikuwa wamefanya maumbo ya nje kuwa ya muhimu kupita yote, ilhali walikuwa wamepoteza roho ya ibada ya kweli. Huduma zao zilikuwa zimepotoshwa na mapokeo na desturi za kipagani, na katika kutekeleza ibada za dhabihu hawakutazama kupita kivuli hadi kilicho halisi. Hawakumtambua Kristo, sadaka ya kweli kwa ajili ya dhambi za wanadamu. Bwana alitenda ili kuwapeleka watu utumwani, na kusitisha huduma hekaluni, ili kwamba sherehe za nje zisije zikawa kila kitu katika dini yao. Kanuni na desturi zao zilipaswa kusafishwa kutokana na upagani. Ibada ya kitaratibu ilikoma ili ibada ya moyo ifufuliwe. Utukufu wa nje uliondolewa ili wa kiroho udhihirishwe. Manuscript Releases, juzuu 16, 333, 334.