Article

# The Book of Daniel - Number Twenty-Eight

Kitabu cha Danieli - Nambari ishirini na nane

Walls

Kuta

Author

Jeff Pippenger

Published

December 23, 2023

Formats

PDF
Word

Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Nebukadneza anawakilisha mwanzo wa Uadventisti, mwanzo wa Marekani, mwanzo wa pembe ya Kiprotestanti na mwanzo wa pembe ya Kijamhuri. Belshaza anawakilisha mwisho wa mistari hii yote.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Nebukadneza anawakilisha historia ya ujumbe wa malaika wa kwanza na wa pili kuanzia 1798 hadi 1844, na mwanzo wa hukumu ya uchunguzi ya Mungu. Ushuhuda wake unalingana na sura ya kwanza ya Danieli. Belshaza anawakilisha historia ya ujumbe wa malaika wa tatu kuanzia 1989 hadi sheria ya Jumapili, na mwanzo wa hukumu ya utekelezaji ya Mungu. Ushuhuda wake unalingana na sura ya kwanza hadi ya tatu za Danieli.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Nebukadneza anaashiria mwisho wa kipindi cha “mara saba” kilichokuja juu ya ufalme wa kaskazini wa Israeli mwaka 1798, wakati ufalme wake uliporejeshwa kwake baada ya kuishi akiwa na moyo wa mnyama. Ushuhuda wake unaendelea hadi kufunguliwa kwa hukumu ya uchunguzi mwishoni mwa kipindi cha “mara saba” kilichokuja juu ya ufalme wa kusini wa Yuda mwaka 1844. Katika ushuhuda wake neno “saa” linaashiria ujumbe wa saa ya hukumu wa malaika wa kwanza, na pia linaashiria kuwasili kwa ujumbe huo. Neno “saa” katika ushuhuda wake linaashiria miaka 1798 na 1844, ambayo yote mawili yanawakilisha hitimisho la ghadhabu ya kwanza na ya mwisho, kwa mtiririko huo.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Mwisho wa Belshaza unatiwa alama na mwandiko wa fumbo unaolingana na elfu mbili mia tano na ishirini. “Mara saba,” iwe inawakilishwa kama “saa,” “kutawanywa,” au “elfu mbili mia tano na ishirini,” ni ishara ya hukumu. Hukumu ya Nimrodi ilikuwa “kutawanywa,” ya Nebukadneza ilikuwa “mara saba,” na ya Belshaza ilikuwa elfu mbili mia tano na ishirini. Nebukadneza alipo wahukumu wale mashujaa watatu, alipasha moto tanuru “mara saba” kuliko kawaida.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Hukumu ya "mara saba" inatiwa alama katika kuwasili kwa ujumbe wa kwanza, na katika kuwasili kwa ujumbe wa tatu. Mwisho wa Uadventista wa Wamileriti mwaka 1863 unaanzia kwa kukataliwa kwa fundisho la "mara saba," na miaka mia moja ishirini na sita baadaye, mwaka 1989, "wakati wa mwisho" kwa historia ya malaika wa tatu ulifika. Mia moja ishirini na sita ni ishara ya "mara saba"; hivyo kipindi kutoka mwisho wa harakati ya malaika wa kwanza mwaka 1863 hadi mwanzo wa harakati ya malaika wa tatu mwaka 1989 kimeunganishwa na "mara saba" kupitia ile alama ya mia moja ishirini na sita.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Hata hivyo, ushuhuda wa anguko la Belshazzar katika sura ya tano ya Daniel, unafundisha kwamba hakuna mtu anayeweza kuona hukumu ya "mara saba," ijapokuwa imeandikwa juu ya "ukuta". Kwa pembe ya Kijamhuri, hukumu imeandikwa juu ya "ukuta wa utengano wa kanisa na serikali" wa Thomas Jefferson ulioondolewa katika sura ya tano ya Daniel. Kwa pembe ya Kiprotestanti ya kweli, hukumu imeandikwa juu ya michoro miwili mitakatifu iliyotundikwa juu ya "ukuta" ili wale wanaoisoma wakimbie. Lakini katika upofu wa Laodicea maneno hayasomeki. Katika hali zote mbili, maneno ya hukumu yanaonyesha kwamba pembe zote mbili, ya Kiprotestanti ya kweli na ya Kijamhuri, zimepimwa katika mizani, na zikapatikana kuwa pungufu. Hadithi ya Belshazzar ina ujumbe kwa pembe ya Kijamhuri, inayowakilisha mataifa ya ulimwengu.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> "Katika historia ya Nebukadneza na Belshaza, Mungu anasema na mataifa ya leo." Signs of the Times, Julai 20, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Kisa cha Belshaza pia kina ujumbe kwa pembe ya Kiprotestanti, inayowakilisha watu wa ulimwengu.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> "Katika historia ya Nebukadneza na Belshaza, Mungu anazungumza na watu wa leo." Bible Echo, Septemba 17, 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Dhambi ya Belshaza inawakilisha dhambi ya pembe zote mbili za mnyama wa nchi. Dhambi ya mojawapo ya pembe hizo hupatikana katika kukataa kwao kweli zao za msingi, ilhali wana ujuzi kamili wa kweli hizo. Pembe ya kijamhuri inawajibishwa kwa nuru ya Katiba, na historia ya awali wakati hati hiyo ya kimungu ilipotungwa, lakini tangu hapo imeendelea kukataliwa hatua kwa hatua. Taifa litakaposema kama joka, ukuta wa mfano wa utenganisho wa kanisa na serikali utakuwa umeondolewa. Kwa pembe ya Kiprotestanti ya kweli, nuru kutoka katika historia ya ujumbe wa malaika wa kwanza na wa pili, wakati misingi iliwekwa, imekataliwa hatua kwa hatua, na itaendelea kukataliwa kwa kiwango kinachoongezeka, hadi "ukuta" wa sheria ya Mungu pia, hatimaye, utakataliwa.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> Nabii hapa anaelezea watu ambao, katika wakati wa kuondoka kwa ujumla kutoka katika kweli na haki, wanatafuta kurejesha kanuni ambazo ndizo msingi wa Ufalme wa Mungu. Hao ni warekebishaji wa ufa uliofanywa katika sheria ya Mungu—ukuta aliouweka kuzunguka wateule wake kwa ajili ya ulinzi wao, na utiifu kwa maagizo yake ya haki, kweli na usafi umekusudiwa kuwa kinga yao ya daima.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> "Kwa maneno yasiyo na utata, nabii anabainisha kazi maalum ya watu hawa wa mabaki wanaojenga ukuta. 'Ukiuzuia mguu wako siku ya Sabato, usifanye mapendezi yako katika siku yangu takatifu; ukaiona Sabato kuwa raha, takatifu ya Bwana, yenye heshima; ukiiheshimu, si kwa kutenda njia zako mwenyewe, wala kwa kutafuta mapendezi yako mwenyewe, wala kwa kusema maneno yako mwenyewe; ndipo utakapojifurahisha katika Bwana; nami nitakupandisha juu juu za nchi, na nitakulisha kwa urithi wa Yakobo, baba yako; kwa maana kinywa cha Bwana kimenena.' Isaya 58:13, 14." Manabii na Wafalme, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Mbinu ya kibiblia iliyofunuliwa na malaika kwa William Miller inawakilisha sheria za kinabii za Mungu, na tofauti na Israeli ya kale, Israeli ya kisasa ilipaswa kuwa wahifadhi si tu wa sheria ya Amri Kumi, bali pia wa unabii.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> "Mungu ameliita kanisa Lake katika siku hizi, kama Alivyoita Israeli ya kale, lisimame kama nuru duniani. Kwa shoka kuu la ukweli, ujumbe wa malaika wa kwanza, wa pili, na wa tatu, amewatenga kutoka kwa makanisa na kutoka kwa dunia ili kuwakaribisha katika ukaribu mtakatifu kwake Mwenyewe. Amewafanya kuwa wahifadhi wa sheria Yake na amewakabidhi kweli kuu za unabii za wakati huu. Kama vile maneno matakatifu yalivyokabidhiwa Israeli ya kale, haya ni amana takatifu ya kuwasilishwa kwa dunia. Malaika watatu wa Ufunuo 14 wanawakilisha watu wanaokubali nuru ya ujumbe wa Mungu na kwenda kama mawakala Wake kupiga mbiu ya onyo kote kwa urefu na upana wa dunia. Kristo awaambia wafuasi Wake: 'Ninyi ni nuru ya ulimwengu.' Kwa kila nafsi inayompokea Yesu, msalaba wa Kalvari hunena: 'Tazama thamani ya nafsi: "Enendeni ulimwenguni mwote, mkaihubiri Injili kwa kila kiumbe."'" Hakuna chochote kinachopaswa kuruhusiwa kuzuia kazi hii. Hii ndiyo kazi iliyo ya umuhimu mkuu kwa wakati huu; ni ya kufikia mbali kama umilele. Upendo ambao Yesu aliuonyesha kwa roho za wanadamu katika dhabihu aliyotoa kwa ajili ya ukombozi wao, utawasukuma wafuasi Wake wote." Ushuhuda, juzuu ya 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

"Kweli kuu za unabii," zilizotolewa na malaika, na zikathibitishwa kupitia kazi ya William Miller, ni "amana takatifu ya kuwasilishwa kwa ulimwengu." Sheria ya Amri Kumi, sheria za asili, sheria za afya na sheria za utafiti wa unabii zilitolewa na Mtoa Sheria Mkuu yule yule, na kukataa Amri moja ni kukataa zote. Kukataa mbinu iliyotolewa kwa William Miller kulianzisha uasi uliokua hatua kwa hatua, ambao hatimaye utasababisha Uadventista kukataa Sabato ya siku ya saba.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> Bwana ana mashindano na watu wake wanaokiri kuwa wake katika siku hizi za mwisho. Katika mashindano haya, watu walioko katika nafasi za madaraka watachukua njia iliyo kinyume kabisa na ile iliyofuatwa na Nehemia. Si tu kwamba wao wenyewe wataipuuza na kuidharau Sabato, bali watajaribu kuwazuia wengine kuishika kwa kuizika chini ya takataka za desturi na mapokeo. Katika makanisa na katika mikutano mikubwa ya wazi, wahubiri watawahimiza watu juu ya ulazima wa kuishika siku ya kwanza ya juma. Kuna maafa baharini na nchi kavu; na maafa haya yataongezeka, janga moja baada ya jingine; na kundi dogo la waishika Sabato wenye dhamiri nyofu litaonyeshwa kama wale wanaoleta hasira ya Mungu juu ya dunia kwa kupuuza kwao Jumapili.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> Shetani anahimiza uongo huu ili auweke ulimwengu mateka. Ni mpango wake kuwalazimisha watu kukubali makosa. Anashiriki kikamilifu katika kueneza dini zote za uongo, wala hatasita kwa lolote katika jitihada zake za kulazimisha mafundisho potofu. Chini ya kisingizio cha bidii ya kidini, wanadamu, wakiathiriwa na roho yake, wamebuni mateso ya kikatili kuliko yote kwa wanadamu wenzao, na wamewasababishia mateso ya kutisha mno. Shetani na mawakala wake bado wana roho ile ile; na historia ya zamani itajirudia katika siku zetu.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> Kuna watu ambao wameweka akili zao na irada yao kutenda uovu; katika vilindi vya mioyo yao wameamua ni uhalifu gani watakaoutenda. Watu hawa wamejidanganya. Wameikataa sheria kuu ya Mungu ya haki, na badala yake wamejiwekea kigezo chao wenyewe, na wakijilinganisha na kigezo hiki hujitangaza kuwa watakatifu. Bwana atawaruhusu kufunua yaliyomo mioyoni mwao, na kutenda kwa roho ya bwana anayewatawala. Atawaacha waonyeshe chuki yao kwa sheria yake katika jinsi wanavyowatendea wale walio waaminifu kwa masharti yake. Watachochewa na roho ile ile ya jazba ya kidini iliyouchochea umati uliomsulubisha Kristo; kanisa na Serikali vitaungana katika muungano ule ule uliopotoka.

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> "Kanisa la leo limefuata nyayo za Wayahudi wa zamani, waliotia pembeni amri za Mungu kwa ajili ya mapokeo yao wenyewe. Limebadili agizo, limevunja agano la milele, na sasa, kama wakati ule, kiburi, kutoamini, na ukosefu wa uaminifu ndiyo matokeo. Hali yake ya kweli imewekwa wazi katika maneno haya kutoka wimbo wa Musa: 'Wamejiharibu wenyewe, doa lao si doa la watoto wake; wao ni kizazi kilichopotoka na kilichopindika. Je, mnamlipa Bwana hivyo, enyi watu wapumbavu na wasio na hekima? Je, si yeye ndiye Baba yako aliyekununua? Je, si yeye ndiye aliyekuumba na kukuthibitisha?'" Review and Herald, Machi 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Ukataaji wa mwisho wa kweli unaofanywa na Uadventista hutokea wakati wa sheria ya Jumapili, wakati Uadventista unaporudia historia ya Israeli ya kale, wakati ‘ikichochewa na roho ile ile ya jazba ya kidini iliyouchochea umati uliomsulubisha Kristo; kanisa na serikali vitaungana katika maelewano yale yale ya ufisadi.’ Uasi wa hatua kwa hatua wa Uadventista umeonyeshwa katika Ezekieli sura ya nane, kwa machukizo manne yanayozidi kuongezeka, yanayoweka alama ya kinabii kwa vizazi vinne vya Uadventista vilivyoanza mwaka 1863. Chukizo la mwisho ni pale viongozi wa Yerusalemu wanapoinamia jua.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Akanileta katika ua wa ndani wa nyumba ya Bwana, na tazama, mlangoni pa hekalu la Bwana, kati ya ukumbi na madhabahu, kulikuwa na watu kama ishirini na watano, waliogeuzia mgongo wao hekalu la Bwana, na nyuso zao upande wa mashariki; nao walikuwa wakiliabudu jua upande wa mashariki. Kisha akaniambia, Je, umeona haya, mwanadamu? Je, ni kitu chepesi kwa nyumba ya Yuda kutenda machukizo wanayotenda hapa? Kwa maana wameijaza nchi jeuri, tena wamerudi kunitia hasira; na tazama, wanaweka tawi puani mwao. Kwa hiyo mimi nami nitawatenda kwa ghadhabu; jicho langu halitasikitika, wala sitaonea huruma; na wakilia masikioni pangu kwa sauti kuu, hata hivyo sitawasikia. Ezekieli 8:16-18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Hukumu inayoletwa wakati huo inaonyeshwa katika "saa" ya hukumu ya Belshazzar.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> Mfalme Belshaza alifanya karamu kubwa kwa wakuu wake elfu, akanywa divai mbele ya hao elfu. Belshaza, alipokuwa akionja ile divai, akaamuru walete vyombo vya dhahabu na vya fedha ambavyo baba yake Nebukadneza alikuwa amevitoa katika hekalu lililokuwa Yerusalemu; ili mfalme, na wakuu wake, wake zake, na masuria wake wapate kunywea humo. Ndipo wakaleta vile vyombo vya dhahabu vilivyotolewa katika hekalu la nyumba ya Mungu lililokuwa Yerusalemu; naye mfalme, na wakuu wake, wake zake, na masuria wake, wakanywa humo. Wakanywa divai, wakawasifu miungu ya dhahabu, na ya fedha, ya shaba, ya chuma, ya mti, na ya mawe. Saa ile ile vidole vya mkono wa mtu vikatokea, vikaandika mbele ya kinara cha taa juu ya chokaa ya ukuta wa jumba la mfalme; naye mfalme akaona sehemu ya mkono iliyokuwa ikiandika. Ndipo uso wa mfalme ukabadilika, na mawazo yake yakamtatiza, hata viungo vya viuno vyake vikalegea, na magoti yake yakagongana. Mfalme akapaza sauti akaamuru waletwe wanajimu, Wakaldayo, na wapiga ramli. Naye mfalme akanena, akawaambia wenye hekima wa Babeli, Yeyote atakayesoma maandishi haya na kunionyesha tafsiri yake, atavikwa nguo ya rangi nyekundu, na atawekwa mkufu wa dhahabu shingoni mwake, naye atakuwa mtawala wa tatu katika ufalme. Kisha wakaingia wenye hekima wote wa mfalme; lakini hawakuweza kusoma yale maandishi, wala kumjulisha mfalme tafsiri yake. Ndipo mfalme Belshaza akafadhaika sana, na uso wake ukabadilika ndani yake, na wakuu wake wakashangaa. Danieli 5:1-9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

Katika "saa ile ile" ambayo hukumu ya Belshaza ilifika, Shadraka, Meshaki na Abednego walitupwa ndani ya tanuru lililotiwa moto "mara saba" kuliko kawaida.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> Basi, ikiwa mko tayari, kwamba wakati mtakaposikia sauti ya baragumu, filimbi, kinubi, zeze, kinanda, santuri, na aina zote za muziki, mtaanguka na kuisujudia ile sanamu niliyoifanya; vema; lakini msipoisujudia, mtatupwa saa ile ile katikati ya tanuru ya moto uwakao; na ni nani Mungu atakayewaokoa mkononi mwangu? Shadraki, Meshaki, na Abednego wakajibu wakamwambia mfalme, Ee Nebukadneza, si lazima tukujibu neno katika jambo hili. Ikiwa ndivyo, Mungu wetu tunayemtumikia aweza kutuokoa kutoka katika tanuru ya moto uwakao, naye atatuokoa mkononi mwako, Ee mfalme. Lakini ikiwa sivyo, ujue, Ee mfalme, ya kuwa hatutawatumikia miungu yako, wala kuiabudu ile sanamu ya dhahabu uliyoisimamisha. Ndipo Nebukadneza akajawa na ghadhabu, na sura ya uso wake ikabadilika juu ya Shadraki, Meshaki, na Abednego; kwa hiyo akanena, akaamuru walipashe tanuru ile moto mara saba kuliko ilivyokuwa ikipashwa moto kawaida. Danieli 3:15-19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

Ile "saa" ya hukumu kwa Belshaza ni ile ile "saa" ya hukumu kwa Shadraka, Meshaki na Abednego, na katika mistari zote mbili "mara saba" zinawakilishwa kama ishara ya hukumu hiyo. Wale watatu waaminifu wanawakilisha mashahidi wawili wanaopaa pamoja na mawingu hadi mbinguni kama ishara katika "saa" ya tetemeko kuu la ardhi wakati wa Sheria ya Jumapili, na Belshaza anawakilisha hukumu ya maangamizi ya kitaifa inayoletwa juu ya mnyama wa nchi katika ile ile "saa."

We will continue our study of Belshazzar’s judgment in the next article.

Tutaendelea na uchunguzi wetu wa hukumu ya Belshaza katika makala ijayo.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> Nimesumbuka sana moyoni kuhusiana na kiwango cha chini cha uchaji miongoni mwa watu wetu. Na ninapofikiri juu ya ole zilizotamkwa juu ya Kapernaumu, nawaza jinsi hukumu itakavyokuwa nzito zaidi juu ya wale wanaoijua kweli lakini hawajatembea kulingana na kweli, bali katika cheche za moto wao wenyewe. Katika nyakati za usiku ninawahutubia watu kwa namna ya uzito mkubwa, na kuwasihi waulize dhamiri zao wenyewe; Mimi ni mtu wa namna gani? Je, mimi ni Mkristo, au la? Je, moyo wangu umefanywa upya? Je, neema ya Mungu inayobadilisha imeunda tabia yangu? Je, dhambi zangu zimetubiwa? Je, zimekiriwa? Je, zimesamehewa? Je, mimi ni mmoja na Kristo kama alivyo mmoja na Baba? Je, ninachukia kile nilichowahi kukipenda? Je, sasa ninapenda kile nilichowahi kukichukia? Je, nayahesabu mambo yote kuwa hasara kwa ajili ya ubora wa kumjua Kristo Yesu? Je, najihisi kuwa mimi ni milki aliyoinunua Kristo Yesu, na kwamba kila saa inanipasa nijitoe wakfu kwa utumishi wake?

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> Tunasimama kwenye kizingiti cha matukio makubwa na mazito. Dunia yote itaangazwa kwa utukufu wa Bwana kama vile maji yanavyofunika vilindi vikuu vya bahari. Unabii unatimia, na nyakati za dhoruba ziko mbele yetu. Mizozo ya kale ambayo kwa mwonekano imekuwa imenyamazishwa kwa muda mrefu itafufuliwa, na mizozo mipya itazuka; vipya na vya kale vitachangamana, na hili litatokea mapema sana. Malaika wanayazuia pepo nne ili yasivume, hadi kazi maalum ya onyo itolewe kwa ulimwengu; lakini dhoruba inakusanyika, mawingu yanajaa, yakiwa tayari kulipuka juu ya ulimwengu, na kwa wengi itakuwa kama mwizi usiku.

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> Wengi walitabasamu na hawakuamini tulipowaambia, miaka ishirini na hata thelathini iliyopita, kwamba Jumapili ingeshinikizwa kwa ulimwengu mzima, na sheria itatungwa ya kulazimisha utunzaji wake, na kuilazimisha dhamiri. Tunaona hili likitimia. Yote aliyosema Mungu kuhusu wakati ujao bila shaka yatatimia; hakuna neno hata moja kati ya yote aliyoyanena litakaloshindwa. Uprotestanti sasa unanyoosha mikono kuvuka mwanya ili kushikana mikono na upapa, na muungano unaundwa ili kuikanyagia na kuipoteza machoni Sabato ya amri ya nne; na yule mtu wa dhambi, ambaye kwa uchochezi wa Shetani alianzisha sabato bandia, huyu mtoto wa upapa, atainuliwa kuchukua mahali pa Mungu.

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> Mbingu yote imeonyeshwa kwangu kama inayotazama jinsi matukio yanavyojitokeza. Mgogoro utawekwa wazi katika mzozo mkubwa na wa muda mrefu katika utawala wa Mungu duniani. Jambo kubwa na la maamuzi litafanyika, na hilo mapema sana. Ikiwa kutakuwa na kuchelewa kokote, tabia ya Mungu na kiti chake cha enzi vitatiwa doa. Ghala la silaha la mbinguni limefunguliwa; ulimwengu wote wa Mungu na vifaa vyake viko tayari. Haki inahitaji kusema neno moja tu, na kutakuwa na maonyesho ya kutisha duniani ya ghadhabu ya Mungu. Kutakuwa na sauti, ngurumo, umeme, matetemeko ya ardhi, na ukiwa wa ulimwengu mzima. Kila harakati katika ulimwengu wa mbinguni ni ya kuiandaa dunia kwa mgogoro mkuu.

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> Ukali unatawala kila kipengele cha duniani; na kama watu ambao wamepata nuru kuu na maarifa ya ajabu, wengi wao wanafananishwa na wale wanawali watano waliolala wakiwa na taa zao, lakini hawana mafuta katika vyombo vyao; baridi, wasio na hisia, wenye uchaji dhaifu unaofifia. Wakati uhai mpya unasambazwa na unachipuka kutoka chini na unashika kwa haraka mawakala wote wa Shetani, kwa maandalizi ya mgogoro na mapambano makuu ya mwisho, nuru mpya na uzima na nguvu vinashuka kutoka juu, na vinamiliki watu wa Mungu ambao hawajafa katika makosa na dhambi, kama wengi walivyo sasa. Watu watakaotambua sasa yale yanayokaribia kutupata kwa yale yanayotendeka mbele yetu, hawataweka tena tumaini lao katika mbinu za kibinadamu, nao watahisi kwamba Roho Mtakatifu hana budi kutambuliwa, kupokelewa, na kuwasilishwa mbele ya watu, ili wapiganie utukufu wa Mungu, na wafanye kazi kila mahali katika njia kuu na vijia vya maisha, kwa ajili ya kuokoa roho za wanadamu wenzao. Mwamba wa pekee ulio thabiti na usiotetereka ni Mwamba wa Enzi. Wale tu wanaojenga juu ya Mwamba huu ndio salama.

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> Wale walio na nia ya kimwili sasa, licha ya maonyo aliyotoa Mungu katika neno lake na kupitia ushuhuda wa Roho wake, hawataungana kamwe na familia takatifu ya waliokombolewa. Wao ni wenye tamaa za mwili, waliopotoka katika mawazo, na wa kuchukiza machoni mwa Mungu. Hawajawahi kutakaswa kwa ile kweli. Hawashiriki asili ya kimungu, hawajawahi kujishinda wao wenyewe, wala dunia pamoja na mapenzi na tamaa zake. Watu wa tabia hizi wameenea katika makanisa yetu yote, na matokeo yake makanisa ni dhaifu, yanaugua, na yako tayari kufa. Hapapaswi kutolewa sasa ushuhuda wa kutojali, bali ushuhuda thabiti na ulio makini, unaokemea kila uchafu na kumtukuza Yesu. Lazima sisi kama watu tuwe katika hali ya kutarajia, tukifanya kazi, tukingoja, tukikesha, na kuomba.

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> Ni lazima tumaini hili lililobarikiwa la kuonekana kwa mara ya pili kwa Kristo liwasilishwe mara kwa mara kwa watu, pamoja na uhalisia wake wa taadhima; kutazamia kuonekana karibuni kwa Bwana wetu Yesu akija katika utukufu wake, kutaifanya mambo ya kidunia yaonekane kuwa ubatili na si kitu. Heshima yote ya kidunia au hadhi ya pekee haina thamani, kwa kuwa mwamini wa kweli huishi juu ya ulimwengu; hatua zake zinasonga kuelekea mbinguni. Yeye ni msafiri na mgeni. Uraia wake uko mbinguni. Anakusanya miale ya jua ya haki ya Kristo ndani ya nafsi yake, ili awe mwanga uwakao na ung’aa katika giza la maadili lililofunika ulimwengu. Imani thabiti iliyoje, tumaini lenye uhai ililoje, upendo wa moto ulioje, bidii takatifu iliyo wakfu kwa Mungu inaonekana ndani yake, na tofauti iliyo dhahiri kiasi gani kati yake na ulimwengu! ‘Kesheni basi, na ombeni daima, ili mhesabiwe kuwa wenye kustahili kuokoka mambo haya yote yatakayotokea, na kusimama mbele ya Mwana wa Adamu.’ ‘Kwa hiyo kesheni, kwa kuwa hamjui saa ipi Bwana wenu ajapo.’ ‘Kwa hiyo nanyi iweni tayari pia; kwa kuwa katika saa msiyodhani Mwana wa Adamu huja.’ ‘Tazama, naja kama mwivi. Amebarikiwa yeye akeshaye, na aishikaye mavazi yake.’ Vipeperushi, 38-40.

Back to Articles