Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.
دانیال بەشی یەکەم، پەیامی فریشتەی یەکەم نیشان دەدات، و بەشی دووەم پەیامی فریشتەی دووەم نیشان دەدات. لە هێمای پێشبینیدا، پەیامی یەکەم ئەوەیە کە لە خودا بترسین، پەیامی دووەم ئەوەیە کە شکۆ بۆ خودا بدەین، و پەیامی سێیەم کاتی حوکم دیاری دەکات. پێش ئەوەی ڕاستەوخۆ بچینە ناو بەشی دووەمی دانیال، پێداچوونەوەیەکی کورت پێویستە. پەیامی فریشتەی دووەم بە شێوەی سەرەکی داڕمانی بابڵ دیاری دەکات.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Li dû reşekî din jî pey ket û got: Babil ketiye, ketiye, ew bajarê mezin, ji ber ku wê hemû netewan ji şeraba hêrsa zînayê xwe vexwarand. Vahiy 14:8.
The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.
دەنگی دووەمی فریشتەکە کەوتنی بابڵ دەستنیشان دەکات وەک ئەوەی کە ئەو «هەموو نەتەوەکانی لە شەرابی تووڕەیی زیناکردنی خۆی خواردووەتەوە.» کەوتنی ئەو وەڵامدانەوەیە بەرامبەر بەوەی کە لەگەڵ هەموو نەتەوەکان زینای کردووە. ئەو زینایە بەهۆی فێرکردنە درۆکانەوە دەهێنرێتە ئاراوە، کە وەک «شەراب» نیشان دراون. کڵێسای کاتۆلیک پێکهاتووە لە زۆر فێرکردنی هەڵە، بەڵام ئەو فێرکردنە هەڵەیەی کە ڕاستەوخۆ پەیوەندیدارە بە کەوتنی ئەوەوە، ئەو فێرکردنە هەڵەیەیە کە «تووڕەیی» ئەوی بەرهەم دەهێنێت. ئەو فێرکردنە بریتییە لە تێکەڵبوونی کڵێسا و دەوڵەت، لەگەڵ ئەوەی کە کڵێسا دەسەڵاتداری ئەو پەیوەندییە بێت. تووڕەیی کڵێسای کاتۆلیک، چەوساندنەوەی ئەوانەیە کە ئەوانیان وەک بیدعەکار ناساندووە. تووڕەیی ئەوی لە ڕێگەی زیناکردنی لەگەڵ پاشاکانی زەوی جێبەجێ دەکرێت. بەبێ پەیوەندی و کۆنترۆڵی ئەوی بەسەر پاشاکانی زەوی، توانای ئەوەی نابێت کە ئەوانەی وەک بیدعەکار پێناسەیان دەکات بچەوسێنێتەوە. بۆیە کەوتنی دووەمی ئەو خاڵێک لە داهاتوودا نیشان دەدات کە تێیدا دووبارە دەتوانێت تووڕەیی خۆی بەکاربهێنێت وەک چۆن لە ڕابردوودا کردبووی، ئەوەی کە بەهۆی زیناکردنی لەگەڵ پاشاکانی زەوی دێتە ئاراوە. پاشاکانی زەوی بە خواردنەوەی درۆکانی ئەو دەچنە ناو ئەو پەیوەندییە نایاساییەوە. کەوتنی بابڵ بۆ دوا جار لە ئاشکراکردن، بەشی هەژدەدا ڕاگەیەندراوە.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 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. Revelation 18:1–6.
Na baada ya mambo hayo nikamwona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka makuu; nayo dunia ikaangaziwa kwa utukufu wake. Akalia kwa nguvu kwa sauti kuu, akisema, Babeli ule mkuu umeanguka, umeanguka, nao umekuwa makao ya mashetani, na ngome ya kila roho mchafu, na tundu la kila ndege mchafu na wa kuchukiza. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa dunia wamefanya uasherati pamoja naye, nao wafanyabiashara wa dunia wamepata utajiri kwa wingi wa anasa zake. Nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake. Mlipeni kama yeye alivyowalipa ninyi, tena mruzeni maradufu sawasawa na matendo yake; katika kikombe alichokijaza, mjazieni maradufu. Ufunuo 18:1–6.
The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.
Ekikopo kya kokelewa kya kanisa Katoliki kyasila mu 1798, lelo eyo ikasubila ukupakasa kwaico kyakolile mu Nshita sha Mfifi, mu cinsila cileisa nomba ica malamulo ya pa Mulungu.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Nangona ndinezinto ezimbalwa endinazo nxamnye nawe, ngokuba umyeke loo mfazi, uIzebhele, ozibiza ngokuba ngumprofetikazi, ukuba afundise aze alahlekise abakhonzi bam ukuba benze uhenyuzo, baze badle izinto ezibingelelwe kwizithixo. Kwaye ndamnika ithuba lokuba aguquke kuhenyuzo lwakhe; kodwa akaguqukanga. Yabona, ndiya kumphosa embhedeni, ndibaphose nabo bakrexeza naye embandezelweni enkulu, ngaphandle kokuba baguquke ezenzweni zabo. ISityhilelo 2:20–22.
She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.
Ahewa imyaka igihumbi na magana abiri na mirongo itandatu ngo yihane, ariko aranga. Ya myaka itatu n’igice y’amapfa yagejeje ku Musozi wa Karumeli, na yo yahawe Yezebeli ngo yihane, ariko na we aranga. Mu gihe cy’itegeko rya vuba rigiye kuza ryo kubahiriza ku Cyumweru muri Leta Zunze Ubumwe za Amerika, uwa mbere mu bami b’isi bakorana ubusambanyi na we mu minsi ya nyuma ni Leta Zunze Ubumwe za Amerika, inyamaswa yo ku isi yo mu Ibyahishuwe igice cya cumi na gatatu. Ubwo rero izaba yujuje igikombe cy’igihe cyayo cyo kugeragezwa.
“The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.
“Ekalo lya ùnene ne lyakutumbama kìngi pa ntoto yônsò dîlò ditùnga dya États-Unis. Bukolè bwà luse bwa Bupàngadika bwa mu Dyulu bûdìye bùmukìngìle ditùnga edi, ne bùmupongèlejìle byànsambu byà mu Dyulu bîmpè menemene. Apa ke pânù bapèshiibwe makènga ne bacinyììbwe bàkajandùle kùshìndamijibwa. Apa ke pânù diitabuuja dya bwena Kilistò, mu bulenga bwàdì bwà bushùwashùwa, dîbàdì dyàkalongolibwa. Bantu aba bàdi bapokelè bwebwe bwà bukênkè bunène ne luse lùdì kalùyi ne mushinga wa kulwa kufwànànganaku. Kàdi bipà bya nùnku ebi bìkalùdìshììbwe ku disankisha kùdi butùmbe ne kupwàcilangana ne Nzambì. Ewù Wa Cyendèlèèlè ùdi munkacì mwà kubàla ne matùnga, ne mulawu wàwu ùtu ùlingana ne bukênkè bùvwàbo bakanàngà. Mpàla meyi mikeshi yà bwôwà mìdi patòòke mu rejistre wa mu Dyulu bìdì bìtèèkìibwe ku ditùnga dyètù; kàdi bujitu bùdì bùkajadika cipimu cyà bubi bwàdì ke bwà kupangishila mikenji yà Nzambì bukolè bwayì.”
“Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.
“Vanu vanu va ŵanthu ni malango gha Yehova paŵengepo nkhondo yikuru yaumaliro ya mphindano pakati pa unenesko na ubudi. Pasono tikunjira mu nkhondo iyi,—nkhondo yambura kuŵa pakati pa matchalitchi ghakupikisana kuti ghaŵe ghapachanya, kweni pakati pa chisopa cha Baibolo na chisopa cha nthano na mwambo. Nchito izo zizamukolerana kulimbana na unenesko na urunji mu mphindano iyi zili kale kugwira ntchito mwamphu.” Spirit of Prophecy, volume 4, 398.
At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.
Pangu wa sheria ya Jumapili, alama ya mnyama inalazimishwa, hivyo “kuitangua sheria ya Mungu.” Kabla ya sheria ya Jumapili, sanamu ya mnyama inafanyizwa ndani ya Marekani. Sheria ya Jumapili hufika katika nukta maalumu ya wakati, lakini kufanyizwa kwa sanamu ya mnyama ni kipindi cha wakati. Kipindi hicho cha wakati ni kipindi cha kinabii kinachowakilishwa na maisha ya Danieli kama kinavyowakilishwa na miaka sabini ya utumwa katika Danieli sura ya kwanza. Miaka hiyo sabini ilianza na Yehoyakimu, ikiashiria wakati ujumbe wa kwanza ulipopatiwa nguvu mnamo Septemba 11, 2001, na ikaishia kwa kuitangua sheria ya Mungu, kama inavyowakilishwa na “amri” ya Koreshi.
The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.
Historia ya uhai wa kinabii wa Danieli ya miaka sabini ni ishara ya mistari kadhaa ya unabii. Inawakilisha wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Inawakilisha mchakato wa majaribio wa hatua tatu unaoonyeshwa katika malaika watatu wa Ufunuo kumi na nne, na inawakilisha muundo wa neno la Kiebrania “kweli.” Inawakilisha utakaso wa wana wa Lawi unaotekelezwa na mjumbe wa agano. Inawakilishwa na Kristo kuisafisha hekalu mara mbili. Inawakilishwa na ukengeufu wa hatua kwa hatua ndani ya Yerusalemu katika Ezekieli sura ya nane na ya tisa. Pia inawakilisha historia ambamo sanamu ya mnyama inafanywa katika Marekani.
The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.
Mnyama i ka vethiwa ni chithunzithunzi cha uhule wa Jezebeli na Ahabu, uhule wa Herode na Herodia, ndama ya dhahabu ya uasi wa Aroni, mahekalu mawili ya ibada ya bandia ya Yeroboamu yaliyokuwa Betheli na Dani, manabii wa Baali na manabii wa Ashtarothi katika kisa cha Mlima Karmeli. Ufafanuzi wa pekee wa sanamu ya mnyama katika maandishi ya Ellen White ni muungano wa kanisa na serikali, huku kanisa likiwa ndilo linalotawala uhusiano huo. Suala hilo la kanisa kuitawala serikali ndilo kiini cha yale ambayo hati takatifu, yaani Katiba ya Marekani, iliundwa kuyazuia. Wakati kanuni ya kutenganishwa kwa kanisa na serikali itakapotupiliwa mbali na mnyama wa nchi katika sheria ya Jumapili iliyo karibu kuja, muungano kamili wa kanisa na serikali katika Marekani utakuwa umetimizwa.
From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.
Kuva tariki 11 ya Septemba 2001 kugeza ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika, habaho ikigeragezo kigaragara, gishingiye ku kuba abanyeshuri b’ubuhanuzi bamenya ishyirwaho ry’ishusho y’inyamaswa. Ubu tugeze ku mpera nyazo z’uwo murongo w’ibikorwa. Mu gikorwa cyo gushyiraho ishusho y’inyamaswa harimo ingamba nyinshi zigira uruhare mu kuyigeza ku iterambere ryuzuye ku itegeko ryo ku cyumweru, aho ikimenyetso cy’inyamaswa gishyirwa mu bikorwa ku ngufu. Hariho ingamba za politiki, ingamba z’idini, ingamba z’imibereho rusange, n’ingamba z’imari. Nimwite ku byabaye bivugwa bifitanye isano no gushyiraho ishusho y’inyamaswa mu gice gikurikira.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Ghũtirwo maitegũrũka marĩ gũthiĩ mbere, na njĩra cia gwĩka ciũngũrũkĩte, iria igũtũma gũthondekwo mũfanano wa nyamũ. Matukũ na ũhoro nĩ ikĩrehwo thĩinĩ wa lịchoria ya thĩ, iria igũkinyĩrĩria maũndũ marĩa maahotete kwarwo nĩ ũrathi wa ũtabiri wa matukũ maya ma mũth mwisho.” The Seventh-day Adventist Bible Commentary, volume 7, 976.
The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.
Ḥaywānī ṣūratin taškīlu, muqaddiman mutaqaddimatan yaštamilu ʿalā “ḥawādiṯ” wa-“ḥarakāt,” wa-kilāhumā bi-ṣīghati l-jamʿ, yaqtadī. Tārīḫu lladhī yuṣawwiruhu sabʿūna sanata s-sabyi fī Dāniyāl badaʾa bi-Yahūyāqīm, wa-ntahā bi-marsūmi Kūrush. Yasūʿu yuwaḍḍiḥu nihāyata šayʾin bi-bidāyati šayʾin, wa-hunāka “marsūm” yumaththilu bidāyata l-fatrah allatī turmizu ilayhā sabʿūna Dāniyāl as-sanawiyyatu n-nabawiyyah. Wa-dhālika l-“marsūm” kāna Qānūna al-Wilāyāt al-Muttaḥidah al-Waṭaniyya (USA Patriot Act), alladhī buniyat muqaddimatuhu l-ʿalaniyyah ʿalā hijmati l-Islām fī l-wayli th-thāliṯ. Lākin, ʿalā ḫilāfi l-awāmiri t-tanfīdhiyyati d-diktātūriyyah li-Ibrāhīm Līnkuln fī l-ḥarbi l-ahliyyah, aw li-Franklin Rūzivilt fī l-ḥarbi l-ʿālamiyyati th-thāniyah, lā yazālu Qānūnu al-Pātriyūt nāfidhān, wa-l-arjaḥu annahu sayuʿazzazu wa-yuqawwā maʿa tazāyudi l-aʿdāʾ wa-l-aʿmāli l-ʿadāʾiyyah maʿa l-Islāmi l-ʿālamī. Wa-qad intahat al-awāmiru t-tanfīdhiyyatu fī kullin mina l-ḥarbi l-ahliyyah wa-l-ḥarbi l-ʿālamiyyati th-thāniyah bi-ntihāʾi l-aʿdāʾ wa-l-aʿmāli l-ḥarbiyyah, ammā maʿa l-Islāmi l-ʿālamī fa-lan yakūna hunāka nihāyatun lil-aʿdāʾ wa-l-aʿmāli l-ḥarbiyyah, bal hatfawā ḥamālātun mutaṣāʿidatun mina l-irhābi ḥawla l-ʿālam.
There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.
ꞌmúhúmé múhéé áxî “legal philosophy” yá kásí i Western culture. English Law shî Roman Law. “Premise” i English Law ngó, muntu áli innocent pó mpaka proven guilty; shî “premise” i Roman Law ngó, muntu áli guilty pó mpaka proven innocent. USA Patriot Act áli classic example i Roman Law, shî yéma stand in direct opposition to English Law. Yí yáli yímó i zíí “events” zííngáletwá mu formation of the image of the beast. Nge United States yáli kwenda kuba image of Catholicism, Catholic religious shî political philosophy yáfwá kulongama mu United States liboso lya enforcement of the mark of the beast.
“This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.
“Ye thu'u nuu ni ja'an ña'a ini yu'u. Nchaa ini kue'e; va'a ña'a, te kue'e ka'an ndatu ña'a. ¿Nda'a de'e uu clase yaa kuu nde'e kuan'an ini yo? Vichi ni sa'a yo nde'e, te nuu ña'a kue'e ndasa'a yo ka'an ndisa sava'a te ka'an ndisa sava'a yo de'e ni chindee Ña'a Dios te de'e ni sa'a'vi'e ña'a. Ka'vi capítulo kuun de Malaquías, te nchaa ini yivi kue'e ña'a. Kivi Yaa Dios ni iyo ndika yo. Ñuu ñayivi ni sa'a kutuni iglesia. Ndija uu yaa ni kuu in ña'a, te ni sa'a iin política ni kuu ña'a yivi ni ji'in ña'a tnuu. Protestantes ka sa'a kuenda ña'a gobernantes ñuu yaa, va'a sa'a ley va'a ndukuiin poder ni chinde'e man of sin, de'e ni jaku templo Dios, te ni sa'a nija'an maña yuu kuu Dios. Principios Roman Catholic ka kumi ndukuun tnuu te ndukuun ndatu nuu Estado. Apostasia nacional yaa ni kuu yachi ka keta ji'in ruina nacional. Protesta verdad Biblia ma kuu ka sata'an tna'a de'e ni sa'a'vi'e ley Dios ma ni kuu norma vida de'e. Taa ka'a ndaha tnuu nuu yavi martires, de'e ni jinuu almas de'e Juan ni jini, ni kandee kuachi nuu palabra Dios ji'in testimonio Jesucristo de'e ni jii i; taa oración ka ndaa nuu cada hijo ndisa Dios, ‘Kivi ni kuu, Señor, va'a ni sa'a ni; va'a i ni sa'a ndaa ma tu ley ni.’” General Conference Daily Bulletin, January 1, 1900.
The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.
Ekitundu ekyayita kiraga ekiseera “amaaso g’enzikiriza ya Roman Catholic lwe galitwalibwa wansi w’okulabirirwa n’obukuumi bw’eggwanga,” nga kibaawo ku mateeka ga Sande. Ettteeka lya Sande ye nkomerero y’ekiseera eky’obubonero ekyatandika nga September 11, 2001. Patriot Act ku ntandikwa, kifaananyi kya tteeka lya Sande ku nkomerero. Ebibiri ku bintu ebyaleetebwa okuteekateeka ekifaananyi ky’ensolo byali okujja kw’ekibonoobono eky’okusatu, ne Patriot Act eyaddirira.
The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.
Okubumbika kw’ekifaananyi ky’ensolo kwe kugezebwa omw’okusalibwa ekkubo lyaffe ery’emirembe gyonna, era kujja nga tennatuukawo etteeka lya Sande. Ku tteeka lya Sande ekiseera kyaffe eky’okugezesebwa ng’Abadiventiisti b’olunaku olw’omusanvu kiggalwawo, era eyo we kaabonero akalabika kateekebwa era n’ekyokulabirako ne kiyimusibwa. Okubumbika kw’ekifaananyi ky’ensolo kubaawo nga etteeka lya Sande terinnabaawo, nga akabonero akalabika tekannateekebwawo, era nga ekiseera eky’okugezesebwa tekinnaggala.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Bwana amenionyesha wazi kwamba sanamu ya yule mnyama itafanyizwa kabla ya kufungwa kwa kipindi cha rehema; kwa maana hilo ndilo litakalokuwa jaribio kuu kwa watu wa Mungu, ambalo kwa hilo hatima yao ya milele itaamuliwa. Msimamo wako ni mkorogo wa mambo yasiyopatana kiasi kwamba ni wachache tu watakaodanganyika.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Mu Kusokolola 13 iki kigambo kirashikirijwe ku mugaragaro; [Kusokolola 13:11–17, hasubiwemwo].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Ev e ceribandina ku gelê Xwedê pêdivî ye ku berî ku werin mohrkirin bibînin. Hemû yên ku bi parastina qanûna Wî û bi redkirina pejirandina şembeya derewîn, dilsoziya xwe ji Xwedê re îspat kirin, dê li bin alaya Xudan Xwedê Yehowa rîz bibin, û dê mohra Xwedê yê zindî bistînin. Lê yên ku rastiya ku ji esmanî ye berdin û şembeya Yekşemê qebûl bikin, dê nîşana heywan bistînin” Manuscript Releases, berga 15, 15.
The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.
Mnyama wa kuvushwa kwa kipicha kya nyamapori kyawakilishwa na myaka makumi saba ya utumwa ya Danieli. Danieli kwanza alipita jaribu ra kumwogopa Mungu, kwa kuchagua kula chakula cha Mungu peke yake. Jaribu ra kwanza ra Danieli ralikua jaribu ra vyakula. Jaribu ra pili ra Danieli ralikua jaribu ra kuona, riryotokea ku mwisho wa kipindi kya majaribu kya siku kumi vya kula mlo wa Mungu, kinyume na kula mlo wa Babeli. Mafanikio ga mlo guno gadhihirishwa mu kuonekana kwake kwa mwili kwa Danieli. Jaribu ra pili ni jaribu ra kuona. Ra kwanza ni jaribu ra vyakula. Danieli alidhihirisha imani yake, na akapita jaribu ra kwanza, lakini mu jaribu ra pili, Danieli hangeweza kuona mbele kama angeonekana “mnene zaidi na mwenye sura nzuri zaidi” kuliko wale waliokula mlo wa Babeli. Kila mara wako watu wanaoonekana vizuri sana, lakini hula taka, na wako warekebishaji wa afya wenye dhamiri wanaoonekana kama mauti inayotembea.
The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.
Kyejjaa ky’Omulaneri Danieli mu kwefuga n’okukkiriza kwe mu kugezesebwa okw’olubereberye kye kyamuyisa mu kugezesebwa okwokubiri, newaakubadde ng’ebiva mu kiseera ekyo eky’okugezesebwa okwokubiri byali bibikkiddwa mu “kizikiza”. AbaMillerite abaaliira ekitabo ekitono nga August 11, 1840, oluvannyuma baagulumiza Katonda mu kulangirira obubaka bw’Okukaaba okw’Ekiro wakati, ng’obubaka obwo bwabuna ensi yonna ng’amayengo amanene ag’ennyanja. Okugezesebwa okwokubiri kugezesebwa kwa maaso, nga kusookebwako okugezesebwa okwennyini era okw’omwoyo okw’ebyokulya, ne kulyoka kuddirirwa okugezesebwa okw’obunnabbi okw’okukebera amazima. Okugezesebwa okwokubiri kwetaaga okulaga okw’amaaso okw’okukkiriza okwaayatulwa mu kugezesebwa okw’olubereberye.
Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.
Nakupopela, iwáli nshiwa sha fintu fye twasubila, no bushininkisho bwa fintu ifishimonwa. Pantu ku nkupopela, abakote bapokelele ubunte ubusuma. Abahebere 11:1, 2.
Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.
Kutwe kwa kabili mu Danieli ni kyeshamo kya ku mona, ico cingafikilwa bwino fye nga indyo iyasalwa mu kyeshamo ca ntanshi yalabomfiwa mu nshila ya ku eshaminamo.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Poketelo i vision inge cha pwe ikale pa lwelo lel i ansel, nge lon imwin epwe kapas, nge esap liki: pun ika epwe pwor, kopwe sueno fan itan; pun epwe chon war, epwe pwan esap pwor. Nengeni, ngeni aramas ika lepopun epwe akasiwow won, nge esap pwung lon; nge aramas mi pwung epwe manau ren an poson. Habakkuk 2:3, 4.
The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.
Mafuta ga mtihani wa pili yameachwa gizani ili kuonyesha kama imani iliyokiriwa katika mtihani wa kwanza ilikuwa imani ya kweli.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ukekho owuthethekileyo owanikwa uYohane nowavakaliswa kwiindudumo ezisixhenxe wawuyinkcazo yeziganeko ezaziza kwenzeka phantsi kwemiyalezo yengelosi yokuqala neyesibini. Kwakungelungele ukuba abantu bazazi ezi zinto, kuba ukholo lwabo kwakufuneka luvavanywe ngokuqinisekileyo. Ngokocwangco lukaThixo, iinyaniso ezimangalisayo kakhulu nezihambele phambili zaziza kuvakaliswa. Imiyalezo yengelosi yokuqala neyesibini yayimele ukuvakalaliswa, kodwa kwakungafanele kutyhilwe kukhanya kungakumbi phambi kokuba le miyalezo iwugqibe umsebenzi wayo okhethekileyo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.
Ni vya kufaa kwa namna ya kimungu kwamba Danieli sura ya pili imejengwa juu ya sanamu, kwa maana inawakilisha jaribu la sanamu ya mnyama. Wanafunzi wale wa unabii waliotambua Septemba 11, 2001 kuwa ni utimilifu wa unabii, kwa njia ya mfano waliila kile kitabu kilichofichwa. Kisha wakaongozwa kurudi kwenye njia za kale za Uadventista kama zinavyoonekana katika Chati za waanzilishi za 1843 na 1850. Njia za kale ziliitambulisha harakati ya malaika wa kwanza, ambayo ndipo wakaongozwa kuelewa kuwa ilikuwa inawakilisha harakati ya malaika wa tatu. Ufunuo wote wa thamani waliyoongozwa kuuelewa ulitokana na uelewa wa mbinu ya kiunabii waliyoipokea. Mbinu hiyo ilifananishwa na mbinu ya William Miller, ambayo ilithibitishwa wakati ujumbe wa kwanza wa historia yake ulipowezeshwa mnamo Agosti 11, 1840.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Mu mwaka wa 1840 uguso wa buhanuzi ugatangaje na noneho ukongera gushimisha benshi cyane. Imyaka ibiri mbere y’aho, Josiah Litch, umwe mu bakozi b’ingenzi babwirizaga iby’ukuza kwa kabiri, yasohoye ubusobanuro bw’Ibyahishuwe 9, ahanura ugutsindwa kw’Ubwami bwa Ottoman. Dukurikije imibare ye, ubwo butegetsi bwagombaga guhirikwa... ku wa 11 Kanama 1840, igihe ubushobozi bwa Ottoman i Constantinople bushobora kwitezwe ko buzavunwa. Kandi ibi, ndemera ko bizagaragara ko ari ko byagenze.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Alipofika wakati uleule uliobainishwa, Uturuki, kwa njia ya mabalozi wake, ilikubali ulinzi wa mamlaka washirika wa Ulaya, na hivyo ikajiweka chini ya utawala wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii huo kwa usahihi kabisa. Jambo hilo lilipojulikana, umati mkubwa ulisadikishwa juu ya usahihi wa kanuni za ufasiri wa unabii zilizokubaliwa na Miller na washirika wake, na msukumo wa ajabu ukatolewa kwa vuguvugu la ujio. Watu wa elimu na hadhi waliungana na Miller, katika kuhubiri na katika kuchapisha maoni yake, na tangu 1840 hadi 1844 kazi hiyo ikaenea kwa haraka.” The Great Controversy, 334, 335.
When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.
Abagabo bemeye tariki ya 11 Nzeri 2001 nk’isohozwa ry’ubuhanuzi, banari “baranyuzwe n’ukuri kw’amahame y’isobanura ry’ubuhanuzi yemerewe na” Future for America. Marayika yari yamanukanye igitabo gihishwe maze ategeka abari kurya, ngo barye. Uko gutekereza k’ubuhanuzi kurimo mu gatabo gato k’amateka y’Abamilerite, no mu gitabo gihishwe cy’amateka y’igihe cyacu cya none, ni ngombwa kugira ngo umuntu ayobore mu mutekano ikigeragezo cyo kuremwa kw’ishusho y’inyamaswa. Ariko nyuma yo kurya, cyangwa kwiyungura ubwo buryo bw’imikorere y’ubuhanuzi, umunyeshuri agomba hanyuma kugaragaza icyemezo kiboneka n’amaso cy’ibyo yari yarariye mbere. Icyo gikorwa cy’ukwizera kigomba kugaragazwa n’ikigeragezo kiyobowe kugeza ku musaruro “wijimye”.
The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.
Malaika wa uprofeti wa William Miller katika historia ya malaika wa kwanza, yakijumlishwa na funguo za kiunabii zilizoanzishwa katika historia ya malaika wa tatu, huwaruhusu wanafunzi wa unabii kutambua ya kwamba kila mmoja wa wale malaika watatu wa Ufunuo kumi na nne alileta pamoja naye ujumbe katika kitabu kidogo uliopaswa kuliwa. Mbinu waliyoichagua ya kukila huwaruhusu wanafunzi hao kisha kuona ya kwamba wakati malaika wa Ufunuo kumi na nane aliposhuka mnamo Septemba 11, 2001, alikuwa na kitabu mkononi mwake ambacho yapasa kiliwe, ijapokuwa hakijatajwa moja kwa moja katika sura ya kumi na nane.
The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.
Malaika huyo alikuwa na kitabu kilichofichika mkononi mwake. Mantiki hiyo ya kiunabii ndiyo anayowakilisha Danieli alipochagua kukataa chakula cha Babeli. Mantiki hiyo ya kiunabii ndiyo iliyo ya lazima ili kuliona kuundwa kwa sanamu ya mnyama, kwa maana ijapokuwa tumejulishwa ya kwamba kuna “harakati” na “matukio” yatakayosababishwa katika kuunda sanamu ya mnyama, pia tumejulishwa ya kwamba harakati za sheria ya Jumapili zinaendelea katika “giza.” Ni lazima tuwe na “miwani ya kuona usiku” ya kiroho ili kuweza kuziona harakati zao gizani, kwa maana ni kuundwa kwa sanamu hiyo, lakini huundwa katika “giza”. Itatambuliwa tu kwa sheria za kiunabii ambazo mwanafunzi wa unabii alizikubali alipotambua Septemba 11, 2001, kuwa utimilifu wa kuwasili kwa Ole wa tatu.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Ngai aheĩla ava kĩrĩa gĩkũinũka mĩthenya ya mwisho, nĩguo andũ ake maikare meteeirwo gucooka marĩrĩre mũhũũri wa kũgagarania na kĩrĩra. Arĩa mehanĩrĩtio ũhoro wa maũndũ marĩa marĩ mbere yao matikagĩrĩrwo gũikara na thayũ mũno marĩ na kũhoya kwa kĩhũthũ kĩa gĩtonga kĩrĩa gĩgooka, marĩhũũranagia na meciragia atĩ Mwathani nĩagathondeka andũ ake aaminifu mũthenya wa thĩna. Twagĩrĩrwo gũtuĩka ta andũ marĩa metereire Mwathani wao, ti na kũgĩrĩrĩria kwa ũtaarĩ wĩra, no nĩ na wĩra wa kĩyo kĩothe, hamwe na wĩtĩkio ũtakũnyitũka. Rĩrĩa rĩrĩ gũtirĩ rĩrĩa rĩa gwetĩkia meciiria maitũ mahingĩrĩrwo nĩ maũndũ ma mũhaka mũnini. Rĩrĩa andũ mararara, Satani nĩarĩ na wĩra mũnene wa gũtongoria maũndũ nĩguo andũ a Mwathani matingĩkĩra tha kana ũhoro wa kĩhooto. Mũno wa kũheanĩrĩria mũthenya wa Jumapili rĩu nĩũrĩ gũtwarwo mbere na nduma. Atongoria nĩmahithaga ũhoro wa kĩhooto kĩrĩa kĩrĩ handũ-inĩ ha mũhaka; na aingĩ a arĩa maikarania nao mũno-inĩ ũcio mationa o na bo kũrĩa mũingĩrĩri wa thĩ ugĩtenda. Kwĩhoya kwaguo nĩ kwa ũhooreri na gũkonekana ta kwa Kikristo, no hĩndĩ ĩrĩa gĩkaaria nĩgĩkũhũra roho wa ndamathia. Nĩ mũrigo witũ gwĩka ũndũ wothe ũrĩa ũrĩ hinya-inĩ witũ nĩguo tugeecie njũrũri ĩyo ya kũhũthĩrwo. Twagĩrĩrwo kwĩhata kũguucania mũrimũ wa gũtiganana kwa kwĩheana mbere ya andũ na njĩra ya kwagĩrĩra. Twagĩrĩrwo kũmarehera ũhoro wa ma, ũrĩa wa maũndũ marĩa marĩ gũtiganĩrwo, tũkarĩha na ũndũ ũcio twĩkĩre ũrĩa mũnene mũno wa gũgana na mĩtugo ya kũhinyia wanĩhĩri wa rũciaro. Twagĩrĩrwo gũcaria Maandĩko Mathetheru na tũhotage kũheana kĩharo gĩa wĩtĩkio witũ. Mũnabii oigire atĩ: ‘Aruaru nĩmakĩĩka ũruaru: na gũtirĩ o na ũmwe wa aruaru ũrĩmenya; no arĩa aũgĩ nĩmakaamenya.’ Testimonies, volume 5, 452.”
Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”
Danyeli anawakilisha “wenye hekima” wanaoweza kuona mwendo wa kutungwa kwa sheria ya Jumapili, ingawa unaendelea katika “giza.” Anaweza kufanya hivyo, kwa kuwa alipita jaribu la chakula kabla ya jaribu la kuona. Jaribu la kuona la kuumbwa kwa sanamu ya mnyama hufanyika katika “giza.”
We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.
Eky’okulowooza kwaffe ku Danyeri essuula ey’okubiri ng’obubaka bwa malayika ow’okubiri tulibutandikira mu kiwandiiko ekiddako.
And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.
Na nindahire abayobe mu nzira batari bazi; nzobayobora mu mabarabara batigeze kumenya: nzohindura umwiza umuco imbere yabo, kandi ahagoramye nzogorora. Ivyo nzobibakorera, kandi sinzobaheba. Yesaya 42:16.