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# The Book of Daniel - Number Nineteen

Kitabu cha Danieli - Nambari Kumi na Tisa

The Prophetic Significance of the Word ‘Hour’ in the Book of Daniel

Umuhimu wa kinabii wa neno 'saa' katika Kitabu cha Danieli

Author

Jeff Pippenger

Published

December 14, 2023

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The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.

Neno "saa" ambalo linapatikana tu katika Agano la Kale katika kitabu cha Danieli, daima linaambatanishwa na aina fulani ya hukumu. Katika sura ya tatu linawakilisha sheria ya Jumapili, kwa msisitizo juu ya ishara inayowakilishwa na Shadraki, Meshaki na Abednego.

In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.

Katika sura ya nne linawakilisha kuwasili kwa onyo la ujumbe wa malaika wa kwanza mwaka 1798. Linapotumiwa mara ya pili katika sura ya nne, liliwakilisha kufunguliwa kwa hukumu ya upelelezi tarehe 22 Oktoba 1844. Katika sura ya nne, matumizi mawili ya neno "saa" yanawakilisha historia ya ujumbe wa malaika wa kwanza na wa pili kuanzia 1798 hadi 1844. Historia hiyo ndiyo historia ya ngurumo saba za Ufunuo sura ya kumi. Ngurumo saba zinawakilishwa na mara mbili ambazo neno "saa" limetumika katika sura ya nne, na kwa hiyo pia zinawakilisha historia ya malaika wa tatu kuanzia 1989 hadi sheria ya Jumapili itakayokuja hivi karibuni.

In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.

Katika sura ya tano, neno "saa" pia linawakilisha sheria ya Jumapili, lakini msisitizo huko uko juu ya mwisho wa ufalme wa sita wa unabii wa Biblia, Marekani, kama unavyoakisiwa na mwisho wa ufalme wa kwanza wa unabii wa Biblia, Babeli. Katika sura ya tatu, msisitizo ulikuwa juu ya bendera katika tanuru, lakini katika sura ya tano msisitizo uko juu ya hatima ya Belshaza na hukumu yake maalum, ijapokuwa Danieli hatimaye anaingia katika simulizi akiashiria bendera hiyo.

At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.

Katika sheria ya Jumapili, "saa" ya sherehe ya kuwekwa wakfu aliyoifanya Nebukadreza na kifo cha Belshaza vinawakilishwa. Neno "saa" linalowakilishwa kama ufunguzi wa hukumu katika sura ya nne linatambulisha ufunguzi wa hukumu ya upelelezi mnamo Oktoba 22, 1844, na pia linatambulisha ufunguzi wa hukumu ya utekelezaji katika sheria ya Jumapili. Iwe ni kufunguliwa kwa vitabu vya hukumu katika patakatifu pa mbinguni mnamo Oktoba 22, 1844, au mwanzo wa hukumu ya Mungu iliyoletwa juu ya wale waliokataa wokovu, mwanzoni mwa hukumu ya utekelezaji katika sheria ya Jumapili onyo kuhusu mojawapo ya hukumu hizo zinazosogea linaonyeshwa katika Danieli sura ya nne kwa matumizi ya kwanza ya neno "saa," na mwanzo halisi wa mojawapo ya aina hizo mbili za hukumu unaonyeshwa na matumizi ya pili ya neno "saa" katika sura ya nne.

The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.

Istilahi ya kisarufi kwa neno "saa" kama linavyotumiwa na Danieli ni kwamba ni "polisemia". Polisemia ni neno lenye fasili mbalimbali ambazo zote zinaweza kujumlishwa chini ya kichwa kimoja. Mara tano ambazo Danieli anatumia neno "saa," zote zinahusu hukumu, lakini kila moja inashughulikia vipengele tofauti vya ama hukumu ya Mungu ya kulipiza kisasi, ambayo huitwa hukumu yake ya utekelezaji, au hukumu ya upelelezi ya Mungu ambamo anaamua ni nani ataokolewa na ni nani hataokolewa. Iwe ni hukumu ya upelelezi iliyoanza tarehe 22 Oktoba 1844, au hukumu ya utekelezaji itakayoanza katika sheria ya Jumapili inayokuja hivi karibuni, hukumu zote mbili kiasili ni za kusonga hatua kwa hatua. Hukumu ya Mungu ya kulipiza kisasi, yaani hukumu ya utekelezaji, huanza katika sheria ya Jumapili na huzidi kuongezeka hatua kwa hatua, hatimaye kufikia kufungwa kwa mlango wa rehema kwa wanadamu na mapigo saba ya mwisho.

Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.

Sura ya tano ya Danieli hutumia neno "saa" kuonyesha hukumu ya utekelezaji ya Mungu, kama inavyoonyeshwa na kifo cha Belshaza na mwisho wa taifa alilolitawala.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> Katika saa ile ile zikatokea vidole vya mkono wa mtu, vikaandika mbele ya kinara cha taa juu ya chokaa ya ukuta wa jumba la mfalme; naye mfalme akaona sehemu ya mkono uliokuwa unaandika. Danieli 5:5.

The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.

Hukumu ya utekelezaji huanza wakati wa sheria ya Jumapili, ambayo pia inawakilishwa na tendo la Nebukadneza la kuweka wakfu sanamu ya dhahabu, lakini ile "saa" inahusu zaidi ukombozi wa watu wa Mungu katika mzozo unaosababishwa na sheria ya Jumapili. Hukumu ya utekelezaji ya kahaba wa Tiro, na pia ya Marekani, huanza wakati wa sheria ya Jumapili, ambayo ni "saa" iliyo ishara ya hukumu katika kitabu cha Danieli.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kutoka kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Mlipeni kama alivyowalipa ninyi, tena mtilieni maradufu sawasawa na matendo yake; katika kikombe alichokijaza, mjaze kwake maradufu. Kwa kadiri alivyojitukuza na kuishi kwa anasa, mpeni mateso na huzuni kwa kadiri hiyo; kwa kuwa asema moyoni mwake, Naketi kama malkia, wala si mjane, wala sitaona huzuni. Kwa sababu hiyo mapigo yake yatamjia katika siku moja, mauti, na maombolezo, na njaa; naye atateketezwa kabisa kwa moto; kwa maana Bwana Mungu aliye na nguvu ndiye anayemhukumu. Na wafalme wa dunia, waliotenda uzinzi na kuishi kwa anasa pamoja naye, watalia na kuomboleza kwa ajili yake, watakapoona moshi wa kuteketezwa kwake, wakisimama mbali kwa hofu ya mateso yake, wakisema, Ole, ole, mji ule mkuu Babeli, mji ule wenye nguvu! kwa kuwa katika saa moja hukumu yako imekuja. Ufunuo 18:4-10.

The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.

Sheria ya Jumapili nchini Marekani, ambayo ni mwanzo wa hukumu ya utekelezaji, na pia ni ya hatua kwa hatua, huanza katika "saa" ambayo watoto wa Mungu ambao bado wako Babeli wanaitwa kutoka humo kwa ishara. Ni "saa" ambayo hukumu inakuja juu ya "mji ule mkuu, Babeli". Hukumu yake, inayowakilishwa na neno "saa," inajumuisha kipindi ambacho kundi lingine la Mungu linaitwa kutoka Babeli.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Na katika siku hiyo kutakuwapo shina la Yese, ambalo litasimama kuwa bendera kwa watu; watu wa mataifa watalitafuta; na mahali pake pa raha patakuwa pa utukufu. Tena itakuwa siku hiyo, ya kwamba Bwana atanyosha mkono wake mara ya pili, apate kuwarudisha waliosalia wa watu wake, watakaobaki, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Naye atawainulia mataifa bendera, atawakusanya Waisraeli waliofukuzwa, na atawakutanisha wana wa Yuda waliotawanyika, kutoka miisho minne ya dunia. Isaya 11:10-12.

The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.

Bwana aliwaita watu watoke Babeli katika harakati ya malaika wa kwanza mwaka 1844, na ujumbe wa malaika wa pili wa historia hiyo utafanyika tena katika siku za mwisho, wakati "Bwana atanyosha mkono wake tena mara ya pili kuwarudisha mabaki ya watu wake." Mabaki ya watu anaowaita "tena" watoke, si "bendera", kwa maana "bendera" ni "shina la Yese," linalosimama kama "bendera" ambaye "Mataifa humtafuta". Kwa mara ya pili, Mungu ataita mataifa yatoke Babeli.

He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.

Atalifanya hivyo kwa kuwakusanya kwanza "waliofukuzwa wa Israeli," ambao ni "waliotawanyika wa Yuda," na wanaokuja "kutoka ncha nne za dunia," watakapokusanywa pamoja mwishoni mwa siku tatu na nusu za kulala wafu katika barabara ya Ufunuo sura ya kumi na moja, inayopita katika bonde la Ezekieli la mifupa iliyokufa na mikavu.

The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.

"Saa" ambayo hukumu ya utekelezaji inaanza juu ya "Babeli," ule "mji wenye nguvu," ni "saa" ile ile ya "tetemeko kuu la nchi" la Ufunuo sura ya kumi na moja. Hukumu ya utekelezaji ya Mungu huanza katika "saa" hiyo, kwa maana katika Ufunuo sura ya kumi na moja, kuna elfu saba wanaouawa katika "saa" ya tetemeko hilo. Hao elfu saba waliwakilishwa na "hodari kabisa" wa Nebukadneza, ambao walikufa walipokuwa wakiwatupa Shadraki, Meshaki na Abednego ndani ya tanuru lililokuwa limepashwa joto "mara saba" kuliko kawaida. Katika Mapinduzi ya Ufaransa, "elfu saba" waliwakilisha ukoo wa kifalme wa Ufaransa, au watu wake wenye nguvu. Si Belshaza tu aliyeuawa katika sura ya tano, bali jeshi lake pia liliangamizwa. "Saa" ya sheria ya Jumapili inaanza mateso yanayowakilishwa na watu wa Mungu kutupwa ndani ya tanuru, lakini pia inaashiria mwanzo wa hukumu ya utekelezaji ya Mungu juu ya mji ule mkuu Babeli.

It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.

Hiyo pia ni "saa" ya tetemeko kuu la ardhi la Ufunuo sura ya kumi na moja, wakati mifupa ya waliokuwa wamekufa, waliouawa barabarani na yule mnyama atokaye katika shimo lisilo na mwisho, inainuliwa kwenda mbinguni kama ishara. Hapo pia ni "saa" ile ile ambayo tarumbeta ya saba, ambayo ndiyo Ole wa tatu, inapigwa. Tarumbeta ya saba ndiyo Ole wa tatu, na kusudi la tarumbeta hiyo ya mwisho ya Ole si tu kuleta hukumu juu ya wale wanaolazimisha ibada ya Jumapili, bali pia kuwakasirisha mataifa. Ole wa tatu, tarumbeta ya saba, na kuwakasirisha mataifa, vyote ni alama zinazolenga jukumu la kinabii la Uislamu, na vyote vimewekwa katika "saa" ya tetemeko kuu la ardhi.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.

> Nao wakasikia sauti kuu kutoka mbinguni ikiwaambia, Pandeni juu. Wakapaa mbinguni katika wingu; na adui zao wakawaona. Na saa ileile kukawa na tetemeko kuu la nchi, na sehemu ya kumi ya mji ikaanguka, na katika tetemeko hilo watu elfu saba wakauawa; na waliosalia wakaingiwa na hofu, wakampa Mungu wa mbinguni utukufu. Ole wa pili umepita; na tazama, ole wa tatu unakuja upesi. Malaika wa saba akapiga tarumbeta; kukawa na sauti kubwa mbinguni, zikisema, Falme za ulimwengu huu zimekuwa falme za Bwana wetu na za Kristo wake; naye atatawala milele na milele. Na wale wazee ishirini na wanne, walioketi mbele za Mungu kwenye viti vyao, wakaanguka kifudifudi, wakamwabudu Mungu, wakisema, Tunakushukuru, Ee Bwana Mungu Mwenyezi, uliye, uliyekuwako, na ujakaye; kwa kuwa umeutwaa uweza wako mkuu, na umetawala. Na mataifa wakaaghadhibika, na ghadhabu yako imekuja, na wakati wa kuwahukumu wafu, na kuwapa thawabu watumishi wako manabii, na watakatifu, na waogopao jina lako, wadogo kwa wakubwa; na kuwaangamiza waangamizao nchi. Ufunuo 11:12-18.

Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.

Mifupa mikavu ya Ezekieli yanapaa "hadi mbinguni katika wingu; na adui zao" kuyaona "yale" katika "saa" ambayo muziki wa Nebukadneza unaanza kupigwa, na mkahaba wa Tiro anaanza kuimba, na Israeli murtadi inaanza kucheza. Israeli murtadi inawakilisha nabii wa uongo, mfalme Nebukadneza ni joka na mkahaba wa Tiro ni mnyama. Ngoma hiyo inaonyeshwa na manabii wa Baali na manabii wa Ashera katika hadithi ya Eliya. Pia ilionyeshwa na ngoma ya Salome, binti wa Herodia. Baali ni mungu wa kiume wa uongo na Ashtaroth ni manabii wa Ashera, mungu wa kike. Pamoja wanawakilisha muunganiko wa kanisa (mwanamke) na serikali (mwanaume). Pamoja wanawakilisha nabii wa uongo wa Marekani. Salome anaonyesha kwamba nabii wa uongo ni binti wa Roma, ambaye picha yake ni muunganiko wa kanisa na serikali nchini Marekani.

> Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.

> Kwa hiyo wakati huo baadhi ya Wakaldayo wakakaribia, wakawashitaki Wayahudi. Wakasema, wakamwambia mfalme Nebukadneza, Ee mfalme, uishi milele. Wewe, ee mfalme, umetangaza amri kwamba kila mtu atakayesikia sauti ya baragumu, filimbi, kinubi, tromboni, kinanda, na zeze, na aina zote za muziki, ataanguka kifudifudi na kuiabudu sanamu ya dhahabu; na yeyote asiyeanguka na kuabudu, atatupwa katikati ya tanuru ya moto wa kuwaka sana. Wako baadhi ya Wayahudi uliowaweka juu ya mambo ya mkoa wa Babeli, Shadraki, Meshaki, na Abednego; watu hawa, ee mfalme, hawakukutilia maanani; hawatumikii miungu yako, wala kuiabudu sanamu ya dhahabu uliyoisimamisha. Danieli 3:8-12.

In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.

Katika ile "saa", maadui wa Shadrach, Meshach na Abednego waliona kwamba walikataa alama ya mnyama, kisha wakamwomba mfalme atekeleze hukumu iliyowekwa. Katika ile "saa", sheria ya Jumapili, ambayo ndiyo mtikisiko unaomkabili mnyama wa nchi (tetemeko la ardhi), ndipo ghadhabu na hasira za Nebuchadnezzar zinadhihirishwa.

> Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.

> Ndipo Nebukadneza katika hasira na ghadhabu yake akaamuru waletwe Shadraka, Meshaki na Abednego. Ndipo wakawaleta watu hao mbele ya mfalme. Danieli 3:13.

The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.

Mateso yanayofanywa dhidi ya mashahidi wawili wa Mungu (Shadrach, Meshach na Abednego) hufanyika wakati wanapokataa kuinama, au kama Ufunuo sura ya kumi na moja unavyoeleza - wanasimama juu ya miguu yao.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Na baada ya siku tatu na nusu Roho ya uzima itokayo kwa Mungu iliingia ndani yao, nao wakasimama juu ya miguu yao; na hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni ikiwaambia, Njoni hapa juu. Nao wakapaa kwenda mbinguni katika wingu; na adui zao wakawaona. Ufunuo 11:11, 12.

Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.

Wakikataa kuinama, wanasimama juu ya miguu yao kama jeshi lenye nguvu la Ezekieli. Wanasimama wanapopokea kisha kutangaza ujumbe wa kutiwa muhuri unaopinga kuundwa kwa muungano wa kanisa na serikali nchini Marekani, na unaonya kuhusu sheria ya Jumapili inayokaribia, na unabainisha kwamba hukumu ya kisasi ya Mungu iko karibu kutekelezwa na Uislamu wa Ole wa tatu. Ujumbe wa Kilio cha Usiku wa Manane unawakilishwa na “siri” iliyofunuliwa kwa Danieli katika sura ya pili, na watu wa Mungu wa siku za mwisho wanapothibitika katika “kweli” hiyo, hawawezi wala hawatayumbishwa na tetemeko la ardhi lililo karibu kutokea.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> "Kazi huko Battle Creek iko kwa utaratibu ule ule. Viongozi katika sanitariamu wamechangamana na wasioamini, wakiwaruhusu kuingia katika mabaraza yao, kwa kiasi fulani, lakini ni kama kwenda kufanya kazi wakiwa wamefumba macho. Wanakosa utambuzi wa kuona kile kitakachotushukia wakati wowote. Kuna roho ya kukata tamaa, ya vita na kumwaga damu, na roho hiyo itaongezeka hadi mwisho kabisa wa wakati. Mara tu watu wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao—si muhuri au alama yoyote ionekanayo, bali ni kujiimarisha katika kweli, kiakili na kiroho, hata wasitikisike—mara tu watu wa Mungu watakapotiwa muhuri na kuandaliwa kwa ajili ya mtikisiko, utakuja. Hakika, tayari umeanza. Hukumu za Mungu sasa ziko juu ya nchi, kutupa onyo, ili tujue kinachokuja." Manuscript Releases, juzuu ya 10, 252.

The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.

Kutiwa muhuri kunawakilisha alama ambayo hapo mwanzo haiwezi kuonekana na wanadamu, lakini baadaye huonekana na kila mtu. Watu wa Mungu wanapokubali ujumbe wa Kilio cha Usiku wa Manane, uliowakilishwa na "siri" iliyofunuliwa kwa Danieli katika sura ya pili, huwa wamekubali "siri" ya sanamu ya mnyama inayosababisha alama ya mnyama, inayoleta hukumu ya Mungu, ambayo hutekelezwa kupitia Uislamu. Hili hutokea wakati ambapo "roho ya kukata tamaa, ya vita na umwagaji damu" inaongezeka. Wakati huo ni sasa. Hutukia wakati viongozi wa Uadventista hawawezi kuona kwa sababu ya upofu wa Laodikia. Wakati wa mchakato wa kutiwa muhuri unaokamilishwa katika Kilio cha Usiku wa Manane, muhuri unawekwa juu ya vipaji vya nyuso za wanawali wenye hekima, lakini hauonekani. Shadraka, Meshaki na Abednego wanawakilisha wale ambao wameuimarika katika kweli kama inavyoonyeshwa kupitia mazungumzo yao na Nebukadneza.

> Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? 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 musick, 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. Daniel 3:14–18.

> Nebukadreza akasema akawaambia, Je, ni kweli, Ee Shadraka, Meshaki na Abednego, kwamba hamtumikii miungu yangu, wala kuiabudu ile sanamu ya dhahabu niliyoisimamisha? Basi sasa, kama mko tayari, wakati mtakaposikia sauti ya baragumu, filimbi, kinubi, tromboni, psalti na santuri, na aina zote za muziki, mkaanguka na kuiabudu ile sanamu niliyoifanya; vema; bali msipoiabudu, mtatupwa saa ile ile kati ya tanuru ya moto uwakao; na ni nani huyo Mungu atakayewaokoa mikononi mwangu? Shadraka, Meshaki na Abednego wakajibu wakamwambia mfalme, Ee Nebukadreza, hatuna haja ya kukujibu katika jambo hili. Kama ni hivyo, Mungu wetu tunayemtumikia aweza kutuokoa na tanuru ya moto uwakao; naye atatuokoa mkononi mwako, Ee mfalme. Lakini ikiwa sivyo, ijulikane kwako, Ee mfalme, ya kwamba hatutamtumikia miungu yako, wala kuiabudu ile sanamu ya dhahabu uliyoisimamisha. Danieli 3:14-18.

Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.

Baadaye waheshimiwa watatu watadhihirisha muhuri wa Mungu unaoonekana. Ni wale tu ambao kwanza wana muhuri huo ndani yao usioonekana, ndio watakaohusika katika kudhihirisha muhuri wa Mungu wakati ambapo lazima uonekane.

> 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. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.

> Ndipo Nebukadneza akajawa na ghadhabu, na uso wake ukabadilika dhidi ya Shadraki, Meshaki, na Abednego; kwa hiyo akanena, akaamuru kwamba tanuru iwashwe moto mara saba zaidi ya kawaida. Naye akaamuru wanaume wenye nguvu mno waliokuwa katika jeshi lake wawafunge Shadraki, Meshaki, na Abednego, na kuwatupa katika tanuru ya moto uwakao. Ndipo watu hao wakafungwa pamoja na joho zao, suruali zao, na kofia zao, na mavazi yao mengine, wakatupwa katikati ya tanuru ya moto uwakao. Basi kwa kuwa amri ya mfalme ilikuwa ya haraka, na tanuru ilikuwa moto mkali sana, mwali wa moto ukawaua wale watu waliowainua Shadraki, Meshaki, na Abednego. Na wale watu watatu, Shadraki, Meshaki, na Abednego, wakaanguka wakiwa wamefungwa katikati ya tanuru ya moto uwakao. Ndipo mfalme Nebukadneza akastaajabu, akainuka kwa haraka, akanena, akawaambia washauri wake, Je, hatukutupa watu watatu wakiwa wamefungwa katikati ya moto? Wakajibu, wakamwambia mfalme, Ni kweli, Ee mfalme. Akajibu, akasema, Tazama, naona watu wanne wakiwa huru, wanatembea katikati ya moto, wala hawajadhurika; na sura ya huyo wa nne ni kama Mwana wa Mungu. Danieli 3:19-25.

The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.

Mashahidi wawili, wanaowakilishwa na Shadrach, Meshach na Abednego, kisha huinuliwa kama bendera, na kisha muhuri utaonekana.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

> Kazi ya Roho Mtakatifu ni kuwaonyesha walimwengu hatia kwa habari ya dhambi, ya haki, na ya hukumu. Ulimwengu unaweza kuonywa tu kwa kuwaona wale wanaoamini ukweli wakitakaswa kwa ukweli, wakitenda kwa kanuni za juu na takatifu, wakionyesha kwa namna ya juu iliyo tukufu mstari wa utenganisho kati ya wale wanaoshika amri za Mungu na wale wanaozikanyaga chini ya miguu yao. Utakaso wa Roho huweka bayana tofauti kati ya wale walio na muhuri wa Mungu na wale wanaoshika siku ya mapumziko bandia. Jaribio litakapokuja, itaonyeshwa wazi alama ya mnyama ni nini. Ni kushika Jumapili. Wale ambao, baada ya kusikia ukweli, wanaendelea kuiona siku hii kuwa takatifu, hubeba sahihi ya yule mtu wa dhambi, aliyewaza kubadili majira na sheria. Shule ya Mafunzo ya Biblia, Desemba 1, 1903.

At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.

Wakati wa sheria ya Jumapili, Marekani itageukia Umoja wa Mataifa ili kutimiza kazi yake ya kinabii. Itadanganya ulimwengu kwa miujiza ile ambayo itafanya, kama inavyowakilishwa na dansi ya Salome. Inapocheza dansi yake ya udanganyifu, kahaba wa Tiro atakuwa akiimba nyimbo zake, na orkestra ya Nebukadneza itapiga muziki. Marekani inaongoza katika kulazimisha ulimwengu kuukubali wimbo huo, na kuinama mbele ya ile sanamu.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Nikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili kama mwana-kondoo, naye akanena kama joka. Naye akatumia mamlaka yote ya yule mnyama wa kwanza mbele yake, naye akaifanya nchi na wale wakaao ndani yake kumwabudu yule mnyama wa kwanza, ambaye jeraha lake la mauti liliponywa. Naye akatenda ishara kuu, hata akashusha moto kutoka mbinguni uje juu ya nchi mbele ya wanadamu, naye akawadanganya wale wakaao juu ya nchi kwa hizo ishara alizopewa kuzifanya mbele ya yule mnyama; akiwaambia wale wakaao juu ya nchi wamfanyie sanamu yule mnyama, aliyejeruhiwa kwa upanga, naye akaishi. Akapewa uwezo wa kuipa uhai sanamu ya yule mnyama, ili sanamu ya yule mnyama inene; naye akafanya kwamba wote wasiomwabudu sanamu ya yule mnyama wauawe. Naye akafanya wote, wadogo kwa wakubwa, matajiri kwa maskini, walio huru na watumwa, wapokee chapa katika mkono wao wa kuume, au katika paji la uso wao; na kwamba mtu awaye yote asiweze kununua wala kuuza, ila yeye aliye na ile chapa, au jina la yule mnyama, au hesabu ya jina lake. Hapa ndipo penye hekima. Yeye aliye na ufahamu na aihesabu hesabu ya yule mnyama; maana ni hesabu ya mwanadamu; nayo hesabu yake ni mia sita sitini na sita. Ufunuo 13:11-18.

Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.

Misri katika siku za mwisho inawakilisha dunia (wakati huo ikitawaliwa na Umoja wa Mataifa), lakini kuna “Ole” (ishara ya Uislamu), uliotangazwa dhidi ya wale (Marekani) wanaogeukia Misri kwa msaada. Wakati mashujaa watatu wanapotupwa ndani ya tanuru na kuwa bendera kwa dunia, tanuru hiyo si hasa tanuru ya Nebukadneza.

> Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.

> Ole wao washukao Misri ili kupata msaada; wanaotegemea farasi, na kutumainia magari, kwa kuwa ni mengi; na wapanda farasi, kwa kuwa ni wenye nguvu sana; lakini hawamtazami Mtakatifu wa Israeli, wala hawamtafuti Bwana! Walakini yeye naye ni mwenye hekima, naye ataleta mabaya, wala hatageuza maneno yake; bali atainuka juu ya nyumba ya watenda maovu, na juu ya msaada wa watendao uovu. Sasa Wamisri ni wanadamu, si Mungu; na farasi zao ni mwili, si roho. Bwana atakaponyosha mkono wake, yule asaidiaye ataanguka, na yule asaidiwaye ataanguka chini, nao wote wataangamia pamoja. Kwa maana ndivyo Bwana alivyosema nami: Kama vile simba na mwanasimba akinguruma juu ya mawindo yake, walipoitwa umati wa wachungaji kumpinga, hataogopa sauti yao, wala hatajinyenyekeza kwa kishindo chao; vivyo hivyo Bwana wa majeshi atashuka kupigania mlima Sayuni na kilima chake. Kama ndege warukao, ndivyo Bwana wa majeshi atakavyoiulinda Yerusalemu; akiilinda pia ataikomboa; akipita juu yake ataiahifadhi. Geukeni kwake, yeye ambaye wana wa Israeli wamemwasi kwa uasi mkubwa. Maana siku hiyo kila mtu atatupa sanamu zake za fedha, na sanamu zake za dhahabu, ambazo mikono yenu imewatengenezea ninyi kuwa dhambi. Ndipo Mwashuru ataanguka kwa upanga, si kwa mtu mkuu; na upanga, si wa mtu duni, utammaliza; lakini atakimbia mbele ya upanga, na vijana wake watadhalilishwa. Naye atapita kwenda ngome yake kwa hofu, na wakuu wake wataogopa bendera, asema Bwana, ambaye moto wake uko Sayuni, na tanuru yake iko Yerusalemu. Isaya 31:1-9.

Jerusalem is the furnace the world will look to, and they will see four men walking therein.

Yerusalemu ni tanuru ambalo ulimwengu utaliangalia, nao wataona wanaume wanne wakitembea humo.

> Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.

> Ndipo Nebukadneza akakaribia mlango wa tanuru la moto linalowaka sana, akaita, akasema, Shadraki, Meshaki, na Abednego, enyi watumishi wa Mungu Aliye Juu, tokeni, njooni huku. Ndipo Shadraki, Meshaki, na Abednego wakatoka katikati ya moto. Kisha wakuu, watawala, majemadari, na washauri wa mfalme, walipokusanyika pamoja, wakaona watu hawa, ambao juu ya miili yao moto haukuwa na nguvu, wala hata unywele wa vichwa vyao haukuteketea, wala mavazi yao hayakubadilika, wala harufu ya moto haikuwa imewapata. Ndipo Nebukadneza akanena, akasema, Ahimidiwe Mungu wa Shadraki, Meshaki, na Abednego, aliyemtuma malaika wake, akawaokoa watumishi wake waliomtumainia, walilibadili neno la mfalme, wakajitoa miili yao, ili wasimtumikie wala kumwabudu mungu mwingine yeyote ila Mungu wao. Danieli 3:26-28.

Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.

Kisha Nebukadneza akatoa amri nyingine. Amri hiyo inaashiria amri ya mwisho katika siku za mwisho. Anatoa amri ya kifo ambayo, licha ya kuwa ni jaribio lake dhaifu la kumtukuza Mungu wa mbinguni, kwa kweli ni ishara ya kinabii ya amri ya kifo mwishoni mwa dunia. Nebukadneza, akiuwakilisha mfalme mwishoni mwa dunia, ni ishara ya wale wafalme kumi wa joka wanaozini na kahaba wa Roma. Amri inayofuata katika muktadha wa kinabii ni amri ya kifo, na ijapokuwa Nebukadneza anatoa tamko kwa wakati wake, kwa kweli anawakilisha amri ya mwisho ya muungano wa mara tatu katika siku za mwisho. Amri hiyo ni amri ya kifo inayowekwa katika utekelezaji baada ya mlango wa rehema kufungwa, lakini kamwe haitekelezwi dhidi ya watu wa Mungu.

> Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.

> Kwa hiyo natoa amri, ya kwamba watu wote, mataifa yote, na lugha zote watakaosema neno lolote baya juu ya Mungu wa Shadraki, Meshaki, na Abednego, watakatwa vipande vipande, na nyumba zao zitafanywa kuwa lundo la samadi; kwa sababu hakuna Mungu mwingine awezaye kuokoa kwa namna hii. Ndipo mfalme akawapa vyeo Shadraki, Meshaki, na Abednego, katika mkoa wa Babeli. Danieli 3:29, 30.

We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.

Sasa tumerekodi vya kutosha kutoka sura tatu za kwanza za Danieli ili tuanze kuzingatia sura ya nne na ya tano, ambazo zinatawaliwa na kanuni ya kinabii ya "kurudia na kupanua". Sura ya nne ya Danieli inatambua mwaka 1798 na mwanzo wa mnyama wa nchi, na sura ya tano ya Danieli inatambua sheria ya Jumapili, na mwisho wa mnyama wa nchi anaponena kama joka. Sura hizi mbili zinapaswa kuunganishwa "mstari juu ya mstari" na sura tatu za kwanza ili kujenga juu ya muundo wa ujumbe wa malaika watatu. Kwa sababu ya jambo hili, kwanza tutafafanua kwa makini kanuni ya "mstari juu ya mstari".

We will continue in the next article.

Tutaendelea katika makala ijayo.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> Belshazzar alikuwa amepewa fursa nyingi za kuijua na kuifanya mapenzi ya Mungu. Alikuwa ameona babu yake Nebuchadnezzar akitengwa na jamii ya watu. Alikuwa ameona akili ambayo mfalme mwenye kiburi alijivunia ikiondolewa na Yule aliyeitoa. Alikuwa ameona mfalme akifukuzwa kutoka katika ufalme wake, na kufanywa mwenza wa wanyama wa kondeni. Lakini upendo wa Belshazzar kwa anasa na kujitukuza ulifuta mafunzo ambayo asingepaswa kamwe kusahau; na akafanya dhambi zilizo sawa na zile zilizomletea Nebuchadnezzar hukumu kuu. Alipoteza fursa alizopewa kwa neema, akipuuzia kutumia nafasi zilizokuwa mikononi mwake ili kuifahamu kweli. 'Nifanye nini ili niokoke?' lilikuwa swali ambalo mfalme mkubwa lakini mpumbavu alilipuuza bila kujali. Bible Echo, 25 Aprili 1898.

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