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# The Book of Daniel - Number Twenty-Four

Kitabu cha Danieli - Nambari Ishirini na Nne

Nimrod, Nebuchadnezzar and Belshazzar

Nimrodi, Nebukadreza na Belshaza

Author

Jeff Pippenger

Published

December 19, 2023

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The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.

Vitabu vya Danieli na Ufunuo ni kitabu kimoja, kwa hakika kama vile Agano la Kale na Agano Jipya ni kitabu kimoja. Kabla tu ya mlango wa rehema kufungwa, Ufunuo wa Yesu Kristo unafunguliwa.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Naye akaniambia, Usiifunge maneno ya unabii wa kitabu hiki; kwa maana wakati uko karibu. Asiye na haki aendelee kuwa asiye na haki; na mchafu aendelee kuwa mchafu; na mwenye haki aendelee kutenda haki; na mtakatifu aendelee kuwa mtakatifu. Na tazama, naja upesi; na ujira wangu uko pamoja nami, kumpa kila mtu sawasawa na kazi yake. Mimi ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Ufunuo 22:10-13.

The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.

"Kanuni ya kibiblia ya ‘kutajwa kwa mara ya kwanza,’ inayojumuisha ukweli kwamba mwisho wa jambo huonyeshwa na mwanzo wake, inasisitiza umuhimu wa sura tatu za kwanza za kitabu cha Danieli, kwa kuwa humo ndipo umetajwa ukweli wa kwanza wa kitabu kinachoitwa vitabu vya Danieli na Ufunuo. Yesu ni Alfa na Omega, hivyo mwanzo wa kitabu kinachoitwa vitabu vya Danieli na Ufunuo lazima uwakilishe ukweli unaofunuliwa mwishoni. Kwa kiwango kimoja basi, ukweli unaofunuliwa ni injili ya milele ya malaika wa Ufunuo kumi na nne."

The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.

Ufunuo wa Yesu Kristo unaotambulishwa katika mstari wa kwanza wa sura ya kwanza ya Ufunuo ni ujumbe unaopaswa kuwasilishwa kwa makanisa wakati "wakati umekaribia", na wakati unaoitwa "umekaribia" katika sura ya kwanza ya Ufunuo lazima uwe wakati huohuo unaoitwa "umekaribia", kabla tu ya kufungwa kwa kipindi cha rehema katika sura ya ishirini na mbili ya Ufunuo.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.

> Ufunuo wa Yesu Kristo, alioupewa na Mungu, ili awaonyeshe watumishi wake mambo ambayo hayana budi kutukia upesi; naye akaifanya ijulikane kwa kumtuma malaika wake kwa mtumishi wake Yohana; ambaye alishuhudia neno la Mungu, na ushuhuda wa Yesu Kristo, na yote aliyoyaona. Heri asomaye, na wale wasikiao maneno ya unabii huu, na wayashike yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:1-3.

The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.

Ujumbe ambao ndio ujumbe wa mwisho, unaofunuliwa kabla tu ya mlango wa rehema kufungwa, wakati "wakati umekaribia," ndio ujumbe wa Mvua ya Masika wa malaika wa pili na Kilio cha Usiku wa Manane. Ni kweli iliyoambatana na "historia iliyofichwa" ya Ngurumo Saba. Ni ufunuo wa "yule wa nane, aliye miongoni mwa wale saba," na uzi wa dhahabu unaofuma pamoja ufunuo huu wote wa thamani na kuutengeneza kuwa vazi zuri la haki ya Kristo ni ile "ya thamani" "mara saba," ya Mambo ya Walawi ishirini na sita. Danieli sura ya kwanza, na tena, Danieli sura ya kwanza hadi ya tatu, ni ujumbe huo. "Siri" ya sura ya pili, pia ni ujumbe huo.

Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.

Sura ya kwanza ya Danieli inawakilisha ujumbe wa malaika wa kwanza, na kama vile alama zote za njia za kinabii za ujumbe wa malaika watatu zinavyowakilishwa katika ujumbe wa malaika wa kwanza wa sura ya kumi na nne ya Ufunuo; alama zote za njia za kinabii za ujumbe wote watatu zinawakilishwa katika sura ya kwanza ya Danieli. Vipengele hivyo ni mchakato wa majaribio wa hatua tatu, ambao katika Danieli sura ya kwanza, unawakilisha jaribio la lishe, linalofuatwa na jaribio la kuona, linaloongoza hadi jaribio la litmusi. Sura ya kwanza, ikizingatiwa kwa uhusiano na sura ya pili na ya tatu, inawakilisha jaribio la lishe, na sura ya pili jaribio la kuona, na sura ya tatu jaribio la litmusi. Ujumbe wa malaika watatu wa Ufunuo sura ya kumi na nne, na Danieli sura ya kwanza hadi ya tatu, vinatoa mashahidi wanne wa mchakato wa majaribio wa hatua tatu.

Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.

Sura ya nne na ya tano za Danieli zinawakilisha mstari wa kina sana wa historia ya kinabii. Mstari unaotokana na sura hizo mbili unajumuisha angalau mistari sita tofauti ya kinabii. Mojawapo ya mistari hiyo ya kinabii huanza mwaka 723 KK na kuendelea hadi sheria ya Jumapili. Mwingine kati ya mistari sita hiyo unawakilisha historia ya 1798 hadi sheria ya Jumapili, na katika mstari huo, mistari mitatu ya unabii inawakilishwa kwa wakati mmoja; mstari wa mnyama wa nchi (Marekani), kisha mstari wa pembe ya Kiprotestanti na pia mstari wa pembe ya Kijamhuri. Pamoja zinaanzisha mstari wa tano mwanzoni mwa mstari wa kinabii wa Marekani. Mstari huo unaashiria kufunguliwa kwa sura za saba, nane na tisa za Danieli mwaka 1798. Mwishoni mwa mstari wa kinabii wa Marekani, mstari wa sita unaibuka, ambao unaashiria kufunguliwa kwa sura za kumi, kumi na moja na kumi na mbili mwaka 1989.

The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”

Mwanzo wa mstari wa kinabii wa mnyama wa nchi, kama unavyowakilishwa na Danieli sura ya nne, umewekwa alama kwa ishara ya "nyakati saba," na mwisho wa mstari wa kinabii wa mnyama wa nchi pia umewekwa alama kwa ishara ya "nyakati saba." Mwanzo na mwisho wa kipindi cha historia kinachowakilishwa na kufunuliwa kwa sura za saba, nane na tisa pia vimewekwa alama kwa ishara ya "nyakati saba." Mwanzo na mwisho wa kipindi cha historia kinachowakilishwa na kufunuliwa kwa sura za Danieli ya kumi, ya kumi na moja na ya kumi na mbili pia vimewekwa alama kwa "nyakati saba."

The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”

Mwisho wa kipindi cha historia kilichoanza wakati sura za saba, nane na tisa za Danieli zilipofunuliwa katika ‘wakati wa mwisho’ mnamo 1798 ulikuwa 1863. Mwanzo wa kipindi cha historia kilichoanza wakati sura za kumi, kumi na moja na kumi na mbili za Danieli zilipofunuliwa katika ‘wakati wa mwisho’ ulikuwa 1989. Kuanzia 1863 hadi 1989 ni miaka mia moja ishirini na sita. Miaka mia moja ishirini na sita ni sehemu ya kumi, au zaka, ya miaka elfu moja mia mbili na sitini. Kwa hiyo mia moja ishirini na sita ni ishara ya miaka elfu moja mia mbili na sitini, inayowakilisha ‘jangwani’, ambayo nayo ni ishara ya miaka elfu mbili mia tano na ishirini ya ‘nyakati saba’.

This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”

Ukweli huu unabainisha kwamba, katika historia ya mnyama wa nchi, harakati ya malaika wa kwanza mwanzoni, na kisha harakati ya malaika wa tatu mwishoni, zote mbili zimetiliwa alama ya 'mara saba' mwanzoni na mwishoni mwao. Na kipindi cha wakati kati ya harakati hizo mbili kinachozifunga pamoja pia kinawakilishwa na 'mara saba'.

Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.

Bila kutumia mbinu ya kibiblia ya “mstari juu ya mstari,” aina hii ya ufunuo haiwezekani kuonekana na kueleweka; kwa maana bila mbinu hiyo, kitabu kilichotiwa muhuri kingeweza kutolewa kwa mtu aliyeelimika katika masomo ya teolojia, kisha akaombwa aeleze maana ya kile kitabu kilichotiwa muhuri. Kiburi cha maoni yake kingemfanya aoneshe kuwa kitabu kilichotiwa muhuri hakiwezi kueleweka, kwa kuwa kilikuwa kimetiwa muhuri. Kisha ungeweza kukichukua kile kitabu kilichotiwa muhuri ukimpa mmoja wa kundi la kondoo linalodhibitiwa na kufanywa tasa na yule anayejiita mwenye nuru, na lile kundi, ambalo limezoea na kuridhika kujilisha kwa mapishi ya hadithi ya mwanateolojia, lingekataa kuutumia kwa vitendo ule kitabu kilichotiwa muhuri, kwa maana wanajua vyema kwamba ni wale tu walio wanachama wa Sinhedrini ya kiteolojia ndio walioteuliwa kuamua ukweli ni nini.

> “‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’

> 'Simameni, mstaajabu, pigeni kelele, na lieni; wamelewa, lakini si kwa divai; wanayumba-yumba, lakini si kwa pombe kali. Kwa maana Bwana amemimina juu yenu roho ya usingizi mzito, naye amefumba macho yenu; manabii na wakuu wenu, waonaji, amewafunika. Na maono yote yamekuwa kwenu kama maneno ya kitabu kilichotiwa muhuri, ambacho watu humkabidhi aliyesoma wakisema, Tafadhali, kisome; naye husema, mimi si msomi.'

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’

> Kwa sababu hiyo Bwana asema, Kwa kuwa watu hawa wananikaribia kwa vinywa vyao, na kwa midomo yao wananiheshimu, lakini mioyo yao wameiondoa mbali nami, na hofu yao kwangu imefundishwa kwa maagizo ya wanadamu; kwa hiyo, tazama, nitaendelea kutenda kazi ya ajabu na ya kushangaza; kwa maana hekima ya wenye hekima wao itapotea, na ufahamu wa wenye busara wao utafichwa. Ole wao wanaojitahidi kwa kina kuficha shauri lao mbele za Bwana, na matendo yao yako gizani, nao husema, Ni nani atuonaye, na ni nani atujuae? Hakika kugeuza kwenu mambo juu chini kutahesabiwa kama udongo wa mfinyanzi; je, kazi itamwambia yeye aliyeifanya, Hajanifanya? au kitu kilichoundwa kitamwambia yeye aliyekifinyanga, Hakuwa na ufahamu?

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> Kila neno la hili litatimia. Wapo wale wasiowanyenyekeza mioyo yao mbele za Mungu, na wasiotaka kutembea kwa unyofu. Wanaficha makusudi yao ya kweli, na wanaendelea katika ushirika na yule malaika aliyeanguka, apendaye uongo na kuufanya. Adui huwatia roho watu anaoweza kuwatumia ili kuwadanganya wale walio katika giza kiasi. Baadhi wanajazwa na giza linalotawala, na wanaweka ukweli pembeni ili kuukubali upotovu. Siku iliyoonyeshwa na unabii imefika. Yesu Kristo haeleweka. Kwao Yesu Kristo ni hadithi ya kubuni. Katika kipindi hiki cha historia ya dunia, wengi hutenda kama watu walevi. “Simameni, mstaajabu; pigeni kelele, lia; wamelewa, lakini si kwa mvinyo; wanayumba, lakini si kwa kileo. Kwa maana Bwana amemimina juu yenu roho ya usingizi mzito, na amefumba macho yenu. Manabii wenu na watawala wenu, waonaji, amewafunika.” Ulevi wa kiroho uko juu ya wengi wanaodhani kwamba wao ndio watu watakaoinuliwa. Imani yao ya kidini imo sawa sawa kama inavyoonyeshwa katika Andiko hili. Chini ya ushawishi wake, hawawezi kutembea kwa unyofu. Katika mwenendo wao wanafanya njia zilizopinda. Mmoja, kisha mwingine, wanayumba huku na kule. Bwana anawaangalia kwa huruma kuu. Njia ya kweli hawajaijua. Ni wanaotunga njama za kisayansi, na wale ambao wangeweza na walipaswa kusaidia, kwa sababu ya kuona kwa uwazi kiroho, wao wenyewe wamedanganyika, nao wanaendeleza kazi mbaya.

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> Mambo yanayoendelea katika siku hizi za mwisho hivi karibuni yataamuliwa. Udanganyifu huu wa uspiritizimu utakapofunuliwa kuwa ulivyo kweli—kazi za siri za mapepo mabaya—wale waliokuwa wamehusika humo watakuwa kama watu waliopoteza akili zao.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> 'Kwa hiyo Bwana asema, Kwa kuwa watu hawa wananikaribia kwa kinywa chao, na kwa midomo yao wananiheshimu, lakini mioyo yao imefarakana nami; na kumcha kwao mimi ni maagizo ya wanadamu waliyojifunza; kwa hiyo, tazama, nitafanya kazi ya ajabu miongoni mwa watu hawa, naam, kazi ya ajabu na ya kustaajabisha; maana hekima ya wenye hekima itapotea, na ufahamu wa wenye busara utafichwa. Ole wao wanaojitahidi kwa kina kumficha Bwana shauri lao, na kazi zao ziko gizani, nao husema, Ni nani atuonaye, na ni nani atujuae? Hakika kupindua kwenu mambo kutahesabiwa kama udongo wa mfinyanzi; kwa maana je, kazi itamwambia yeye aliyeifanya, Hakunifanya? au je, kitu kilichoundwa kitasema kumhusu yeye aliyekiunda, Hana ufahamu?'

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> Imeonyeshwa kwangu kwamba katika uzoefu wetu tumekuwa na bado tunakutana na hali hii ya mambo. Watu ambao wamepata nuru kuu na mapendeleo ya ajabu wameyakubali maneno ya viongozi wanaojiona wenye hekima, ambao wamependelewa sana na kubarikiwa na Bwana, lakini ambao wamejitoa mikononi mwa Mungu na kujiweka katika safu za adui. Ulimwengu utafurikwa na hoja potofu za hadaa. Akili ya mwanadamu mmoja, ikizikubali hoja hizi potofu, itawashawishi akili nyingine za wanadamu, ambao wamekuwa wakigeuza ushahidi wa thamani wa kweli ya Mungu kuwa uongo. Watu hawa watadanganywa na malaika walioanguka, ilhali walipaswa kusimama kama walinzi waaminifu, wakikesha kwa ajili ya roho, kama wale watakaotoa hesabu. Wameweka chini silaha za vita vyao, na wametega sikio kwa roho zidanganyazo. Wanafanya shauri la Mungu liwe halina athari na kuweka kando maonyo yake na makaripio yake, nao wako waziwazi upande wa Shetani, wakisikiliza roho zidanganyazo na mafundisho ya mapepo.

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> Ulevi wa kiroho sasa umewapata watu ambao hawapaswi kuyumba-yumba kama wale walio chini ya ushawishi wa pombe kali. Uhalifu na ukiukaji wa taratibu, udanganyifu, hila, na miamala isiyo ya haki vimejaa ulimwenguni, kwa mujibu wa mafundisho ya kiongozi aliyeasi katika mabaraza ya mbinguni.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> Historia itajirudia. Ningeweza kubainisha yatakayokuwa katika wakati ujao wa karibu, lakini wakati bado haujafika. Maumbo ya wafu yataonekana, kupitia hila za Shetani, na wengi watajiunga na yule apendaye na atendaye uongo. Nawaonya watu wetu kwamba hapa hapa miongoni mwetu baadhi watageuka na kuiacha imani, na kusikiliza roho zidanganyazo na mafundisho ya mashetani, na kwa sababu yao kweli itasemwa vibaya. Barua za Battle Creek, 123-125.

Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.

Sura ya kwanza ya Danieli, inayowakilisha ujumbe wa malaika wa kwanza wa Ufunuo kumi na nne, inaendana na mwanzo wa historia ya mnyama atokaye nchi. Sura za kwanza, ya pili na ya tatu za Danieli, zinazowakilisha ujumbe wa malaika wote watatu katika Ufunuo kumi na nne, zinaendana na mwisho wa Marekani. Nebukadneza anawakilisha historia ya malaika wa kwanza, na sura ya kwanza ya Danieli. Belshaza anawakilisha historia ya malaika wa tatu, na sura tatu za kwanza za Danieli.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Kwa mtawala wa mwisho wa Babeli, kama kwa mfano ilivyomfikia wa kwanza wake, ilitolewa hukumu ya Mwangalizi wa kimungu: ‘Ee mfalme,... habari hii imekuelekea wewe; Ufalme umeondoka kwako.’ Danieli 4:31.” Manabii na Wafalme, 533.

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

Tutaendelea na utafiti wetu wa Nebuchadnezzar na Belshazzar katika makala inayofuata.

> “Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.

> Belshazzar, aliyetiwa hofu na udhihirisho huu wa nguvu za Mungu, uliodhihirisha kwamba walikuwa na shahidi, ijapokuwa hawakulitambua hilo, alikuwa amepewa fursa kubwa za kujua matendo ya Mungu aliye hai, na nguvu zake, na kufanya mapenzi yake. Alikuwa amepewa nuru nyingi. Babu yake, Nebuchadnezzar, alikuwa ameonywa juu ya hatari ya kumsahau Mungu na kujitukuza. Belshazzar alikuwa na ufahamu wa kufukuzwa kwake kutoka katika jamii ya wanadamu, na kuishi kwake miongoni mwa wanyama wa kondeni; na mambo haya, ambayo yalipaswa kuwa somo kwake, aliyapuuza kana kwamba hayakuwahi kutokea; naye akaendelea kurudia dhambi za babu yake. Alithubutu kutenda makosa yaliyomletea Nebuchadnezzar hukumu za Mungu. Alihukumiwa, si tu kwa sababu yeye mwenyewe alikuwa akitenda uovu, bali kwa sababu hakujinufaisha na fursa na uwezo ambavyo, kama vingekuzwa, vingemwezesha kuwa mwadilifu. Ushuhuda kwa Wahudumu, 436.

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