Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
داڭيەل كىتابىنىڭ ئىككىنچى بابى ۋەھىي ئون تۆتتىكى ئىككىنچى پەرىشتىنى ئىپادىلەيدۇ. شۇنىڭدەك، ئۇ يېمەك-ئىچمەك سىنىقى سۈپитидә تەسۋىرلەنگەن، ئۇنىڭدىن كېيىن كۆرۈش سىنىقى كېلىدىغان، ۋە ئاخىرىدا لىتمۇس سىنىقى بىلەن تاماملىنىدىغان ئۈچ سىناقنىڭ ئىككىنچىسىنى ئىپادىلەيدۇ. شۇ ئۈچ سىناقنىڭ ھەممىسى، شۇنداقلا پەيغەمبەرلىك بەلگە-نۇقتىلىرى بولغان ھالدا، ۋەھىي ئون تۆتتىكى بىرىنچى پەرىشتىنىڭ خەۋىرىدە مەۋجۇتتۇر. ۋەھىي ئون تۆتتىكى بىرىنچى پەرىشتە بىلەن ئوخشاش، داڭيەل كىتابىنىڭ بىرىنچى بابىمۇ شۇ ئۈچ سىناقنىڭ ھەر بىرىنى ئۆز ئىچىگە ئالىدۇ.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Ekigeragezo kya kabiri, ari cyo butumwa bw’umumarayika wa kabiri, gitangirira aho ekigeragezo cya mbere kirangirira. Igice cya kabiri gikurikira igice cya mbere. Umwanzuro w’ekigeragezo cya kabiri uhita utangiza ekigeragezo cya gatatu, gikurikirana nta cyuho. Igihe cyagereranyijwe n’ekigeragezo cya kabiri cyashushanyijwe n’imyaka mirongo irindwi y’ukunyagirwa kwa Daniyeli, yatangiye igihe Yehoyakimu yaneshejwe, irangirana n’iteka rya Kuro. Ubwo iherezo ry’iyo myaka mirongo irindwi ryendaga kugera, Daniyeli yamenye, abiheshejwe n’Ijambo ry’ubuhanuzi ry’Imana, ko iherezo ryari hafi kugera.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
မေဒိအမျိုးအနွယ်ဝင် အဟရှုအေရှု၏သား ဒါရိယုသည် ခါလဒဲနိုင်ငံတော်အပေါ် ဘုရင်အဖြစ် ခန့်ထားခြင်းခံရသော ပထမနှစ်တွင်၊ သူ၏နန်းစံပထမနှစ်၌ ငါ ဒံယေလသည် စာအုပ်များအားဖြင့် နှစ်ရေတွက်ကို နားလည်သိမြင်ခဲ့၏။ ထိုနှစ်ရေတွက်နှင့်စပ်လျဉ်း၍ ထာဝရဘုရား၏ နှုတ်ကပတ်တော်သည် ပရောဖက် ယေရမိထံသို့ ရောက်လာခဲ့ပြီး၊ ယေရုရှလင်မြို့၏ ပျက်စီးခြင်းကာလများ၌ အနှစ်ခုနစ်ဆယ်ကို ပြည့်စုံစေမည်ဟု ဆိုထား၏။ ဒံယေလ ၉:၁၊ ၂။
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Danyeli anawakilisha watu wa Mungu katika siku za mwisho wanaotambua maana ya kiishara ya ile miaka sabini ya uhamisho, na utambuzi huo hutokea muda mfupi kabla ya ile miaka sabini ya kiishara kuisha. Watu wa Mungu wameelewa kwa usahihi ule uhamisho wa miaka sabini, lakini kile ambacho Danyeli anawakilisha ni ufahamu kwamba ile miaka sabini inawakilisha kipindi cha unabii kuanzia Septemba 11, 2001, hadi sheria ya Jumapili. Kwa Danyeli, miaka hiyo iliishia kwenye amri ya Koreshi, ambayo katika siku za mwisho inawakilisha sheria ya Jumapili nchini Marekani.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
لە ماوەیەکی کەم پێش یاسای یەکشەممە، گەلی خودا بۆ تێگەیشتنی پێشبینییەکانی هەستیار دەکرێن کە بە حەفتا ساڵی هێمایی نیشان دەدرێت. ئەو ساڵانەی هێمایی لە یەهویاقیمەوە دەست پێ دەکەن، کە نوێنەرایەتیی 11ی سێپتەمبەری 2001 دەکات، کاتێک لەگەڵ هاتنی ئیسلامی وای سێیەم، فریشتەی بەهێزی مکاشفەی هەژدە دابەزی و ڕاگەیاندنی کەوتنی بابڵی کرد. کەوتنی بابڵ نوێنەرایەتیی پەیامی فریشتەی دووەم دەکات، و لە 11ی سێپتەمبەری 2001 دا، ماوەی دووەمی تاقیکردنەوە بۆ ئەوانە دەستی پێ کرد کە کتێبی نهێنییان خوارد کە لە دەستی ئەو فریشتەیەدا بوو. ئەو ماوەیە، کە بە حەفتا ساڵی هێمایی نیشان دەدرێت، تا یاسای یەکشەممە بەردەوام دەبێت.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Tanga ngwîrîra mũthia, o ta ũrĩa kwonanyithio nĩ Danieli mwaka wa mbere wa Dario, andũ a Ngai maramũkĩrwo kũhinyĩrĩrwo nĩ ũgerio wa mũhianano wa nyamũ. Mbere nĩmaarĩ batahĩtie maũndũ mamwe ma maũma marĩ hamwe na ũgerio wa mũhianano wa nyamũ, no gĩcunjĩ kĩu mekũũra gũtaata mbere hanini ya mũthia wa ihinda rĩa ũũranĩri rĩa mũndũ-mũhikania wa kerĩ, nĩgĩhithĩtio thĩinĩ wa nduma. O ta ũrĩa Danieli athomaga Rĩu ra ũũranĩri rĩa Ngai, agacooka akamenya ũhoro wa gĩtumi wa mĩaka mĩrongo mũgwanja, nĩahonokirio kũruta mahooya, o ta ũrĩa nĩahonokirio kũruta mahooya hĩndĩ ĩrĩa amenyaga ũhĩti wa gũkũa kana gũtũũra muoyo wa Nebukadneza ũrĩa warĩ wa mũhianano-mbarĩro wake. Thĩinĩ wa Danieli kĩama kĩa kenda, o ta thĩinĩ wa Danieli kĩama kĩa kerĩ, Danieli aarutaga mahooya, nĩaheirwo ũtheri wa ũũranĩri.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Ee, wakati nilipokuwa nikisema katika sala, yule mtu Gabrieli, ambaye nilikuwa nimemwona katika maono hapo mwanzo, akirushwa aje kwa kasi, aliniguza karibu na wakati wa dhabihu ya jioni. Naye akanijulisha, akasema nami, na kunena, Ee Danieli, sasa nimetoka kuja kukupa hekima na ufahamu. Danieli 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
“Likozeli ne ndelumukeno” lyavapewa Daniele ashi alelipula, vilingile ko nelipulo lyendi mu kapu mbili.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.
پاشان دانیال بۆ ماڵی خۆی چوو، و ئەو بابەتەی بۆ حەنەنیا و میشائیل و عەزاریا، هاوڕێیانی خۆی، ئاگادار کرد؛ بۆ ئەوەی داوای بەزەیی لە خودای ئاسمان بکەن سەبارەت بەو نهێنییە، تاکو دانیال و هاوەڵانی لەگەڵ پاشماوەی دانایانی بابڵ لەناو نەچن. ئەوسا ئەو نهێنییە لە بینینێکی شەوانەدا بۆ دانیال ئاشکرا کرا. پاشان دانیال خودای ئاسمانی ستایش کرد. دانیال ٢:١٧–١٩.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Ku mstari juu ya mstari, maombi mawili ya Danieli ni ombi lilelile. Yote mawili yametolewa ndani ya historia ambayo kwa ishara inawakilisha jaribio la kuona la malaika wa pili, linalotukia kati ya Septemba 11, 2001, na sheria ya Jumapili iliyo karibu kuja. Pamoja na tisho la kifo la Nebukadreza lililokuwa linakaribia na ujuzi wa kinabii wa miaka sabini ya Yeremia na wa kiapo cha Musa cha mara saba, Danieli anaomba ombi la Mambo ya Walawi ishirini na sita, huku akiomba kwamba Mungu angemfunulia siri ya mwisho ya kinabii ya unabii wa Biblia. Siri ambayo Yohana anaitambulisha kuwa ni Ufunuo wa Yesu Kristo.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
ꯃꯥꯄꯥꯟ ꯇꯥꯔꯥꯁꯨꯝ ꯃꯔꯤꯕꯥ ꯆꯥꯞꯇꯔ ꯃꯄꯥꯜꯗꯥ, ꯗꯥꯅꯤꯌꯦꯜ ꯑꯅꯤꯁꯨꯕ ꯃꯤꯡꯍꯧ ꯂꯩꯕ ꯑꯃꯁꯨꯡ ꯀꯤꯡꯗꯝ ꯑꯅꯤꯒꯤ ꯂꯩꯔꯥꯡ ꯍꯟꯗꯣꯛꯄꯒꯤ ꯃꯇꯝꯗꯥ ꯂꯩꯔꯤ꯫ ꯃꯔꯝꯗꯤ, ꯗꯥꯔꯤꯑꯁꯀꯤ ꯑꯍꯥꯟꯕ ꯆꯍꯤꯗꯥ ꯕꯥꯕꯤꯂꯣꯟ ꯃꯦꯗꯁ ꯑꯃꯁꯨꯡ ꯄꯔꯁꯤꯌꯥꯁꯤꯡꯅ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯄꯤꯁꯤꯟꯈ꯭ꯔꯦ꯫ ꯃꯁꯤꯅꯥ ꯑꯍꯜ ꯑꯃꯒꯤ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯃꯥꯏꯊꯣꯡꯗꯥ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯃꯥꯏꯊꯣꯡꯗꯥ ꯃꯥꯔꯛ ꯇꯧꯕ ꯂꯩꯔꯥꯡ ꯍꯟꯗꯣꯛꯄꯒꯤ ꯄꯣꯏꯟꯇꯗꯥ ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯁꯤꯡꯗꯥ ꯂꯩꯕ ꯑꯀꯣꯏꯕꯒꯤ ꯃꯤꯁꯤꯡ, ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯁꯤꯡꯗꯥ, ꯂꯩꯔꯛꯎꯕꯅꯤ꯫
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Muv̱numba gwa Kiyafiladelfia kya ba Millerite kyasendelile mu Laodikea mu 1856, kabiji muv̱numba gwa Kilaodikea gwa Future for America, gwesendela mu muv̱numba gwa Kiyafiladelfia ku mpelo ya moba asatu ne kituntulu kya moba ya kuba bafwile mu nzila ya mu Kusoloka kitapo kya ikumi na umo. Kyeseko kya bafilwe na muv̱numba gwa Kiyafiladelfia gwa ba Millerite kufuma mu 1856 kufika mu 1863, kyajinga mu kulondela na lushimuno lwa “inshita saba.”
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Okukeberwa kw’ekibiina kya Laodikea kya Future for America kuli mu nkolagana n’obwetaavu bw’okutegeera embeera yaabwe ey’okusaasaana, era ne balyoka bayingira mu ssaala n’obumanyirivu bwa Ebyabaleevi abiri mu mukaaga. Danyeri yali mu kiseera eky’okukyuka wakati w’obwakabaka bwa Babulooni n’obw’Abameedi ne Buperusi, era nga kiri kumpi nnyo n’enkomerero y’ekiseera eky’emyaka nsanvu ekiteekebwako akabonero n’ekiragiro kya Kuulo. Emyaka ensanvu ye mbeera omusinzibwa essaala ya Danyeri mwe eri, era emyaka ensanvu ekiikirira “emirundi musanvu” gya Musa. Essala zombi eza Danyeri zikwatagana n’ekiseera eky’okukyuka ekiteekebwako akabonero “emirundi musanvu” mu lugendo lwa malayika ow’olubereberye, era ne mu lugendo lwa malayika ow’okusatu.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
ئەو «نهێنییەی» کە بۆ دانیال ئاشکرا دەکرێت، ئاشکراکردنی وێنەی نەبوخەدنەسەرە. «نهێنیی» وێنەی نەبوخەدنەسەر لە ڕۆژانی دواوەدا ئەوەیە کە ئەو وێنەیە هەشت شانشینی پێشاندەدات، نە چوار. لە وتارەکانی پێشوو کە لە هاوپۆلەی «هەشتەم لە حەوتەکەیە» دانراون، ئەم ڕاستییە پێشتر خراوەتەڕوو. لە ناو ئەو نهێنییەدا ئاشکراکردنی ئەو خاڵی گواستنەوەیە هەیە کاتێک هەشتەم دێت، کە لە حەوتەکەیە. «نهێنیی» وێنەی نەبوخەدنەسەر پشتڕاستکردنەوەی زیندووبوونەوەی شاخی پرۆتستانتیزمی ڕاستەقینە و شاخی کۆماریخوازییە. هەردوو ئەو زیندووبوونەوانە نیشان دەدەن کە هەر شاخێک هەشتەمە، بەڵام لە حەوتەکەیە؛ و گواستنەوە لە شەشەمەوە بۆ هەشتەمی هەردوو شاخەکە لە چوارچێوەی پێشبینیی تاقیکردنەوەیەکدا ڕوو دەدات کە پەیوەستە بە «حەوت جار»ەکانی موسا. ئەو گواستنەوەیە وەک لەلایەن دانیالەوە نیشان دراوە، تەواو پێش فەرمانی کورش ڕوو دەدات، کە نوێنەرایەتی فەرمانی یاسای ڕۆژی یەکشەممە لە ویڵایەتە یەکگرتووەکانی ئەمریکا دەکات. پاشان لە یاسای ڕۆژی یەکشەممەدا، لە جووڵەی خێرادا، برینی کوشندەی پاپایەتی چاک دەبێتەوە کاتێک پاپایەتی دەبێتە سەری هەشتەم کە لە حەوتەکەیە، هەروەها ئەویش لە گواستنەوەیەکی پێشبینیکراودا تێدەپەڕێت، وەک وێنەی نەبوخەدنەسەری دانیال بەشی دوو نیشانی دەدات.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Nĩ ũndũ ũcio Danieli agĩthiĩ kwa Ariochi, ũrĩa mũthamaki aathuurire nĩguo anangʼe arũme aũgĩ a Babiloni; agĩthiĩ akamwĩra atĩrĩ, Ndukanange arũme aũgĩ a Babiloni: njingithia mbere ya mũthamaki, na niĩ ndĩmũonania mũthamaki ũhoro wa gũtafsiri. Hĩndĩ ĩyo Ariochi agĩingiza Danieli mbere ya mũthamaki na ihenya, akamwĩra atĩrĩ, Nĩndona mũndũ umwe wa andũ a Juda arĩa maahĩtĩtwo, ũrĩa ũgaacookeria mũthamaki ũhoro wa gũtafsiri. Mũthamaki agĩcookia, akĩĩra Danieli, ũrĩa rĩĩtwa rĩake rĩari Beliteshazari, Wee nĩũhota kũmenyithia iroto rĩu ndonire, o hamwe na ũtafsiri waro? Danieli 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Daniel “siri” wapewa mara tu, majina yake yote mawili yanatajwa, yakionyesha kwamba anamwakilisha watu wa agano, ambao katika siku za mwisho wamevuka sasa hivi na kuingia katika vuguvugu la Wafiladelfia la wale mia moja arobaini na nne elfu. Yeye hudhihirisha tabia ya mtumishi wa Mungu kwa kuomba kwamba mtu yeyote asiuawa kwa sababu ya kutoweza kwao kuielewa “siri” hiyo. Tabia yake inalinganishwa na ya Ariochi, mtumishi wa Nebukadneza, ambaye hutafuta kujipatia sifa mbele ya mfalme kwa kumwona Danieli. Kisha Danieli huonyesha tofauti iliyopo kati ya udhihirisho wa kweli wa kinabii na ule wa wenye hekima wa Babeli, anapolijibu swali la Nebukadneza kwa swali; tena, tofauti na Ariochi, hatumii fursa ya uelewa wake wa “siri” hiyo ili kujiinua mwenyewe, bali badala yake humtukuza Mungu wa mbinguni.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Danyeli akamwitaba mfalme mbele ya uso wake, akasema, Siri ambayo mfalme ameuliza haiwezi kuonyeshwa mfalme na wenye hekima, wala wanajimu, wala waganga, wala wabashiri; lakini yuko Mungu mbinguni afunuaye siri, naye amemjulisha mfalme Nebukadreza yatakayokuwako katika siku za mwisho. Ndoto yako, na maono ya kichwa chako juu ya kitanda chako, ni haya. Danieli 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Даниел үз «сертыны» танытыны «сер» улырак башлый, һәм ул ахыркы көннәрдә нәрсә булачагын аңлата. Җиде күкрәүнең яшерен тарихы турындагы сер ахыркы көннәрдә нәрсә булачагын билгели. Нәбүкаднизар сыны — ахыркы көннәр серенең, сынау вакыты ябылыр алдыннан мөһере ачыла торган, бер элементы. Ул, Даниел Дариусның беренче елында сурәтләгәнчә, җир җанварының ике мөгезе җиденең арасыннан булган сигезенчегә әверелгән күчеш вакытында, сынау вакыты ябылыр алдыннан ачып күрсәтелә.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Nā ʻoe hoʻi, e ke aliʻi, i kou wā e moe ana ma luna o kou wahi moe, ua piʻi maila nō kou mau manaʻo i loko o kou naʻau no nā mea e hiki mai ana ma hope aku; a ʻo ka mea nāna e hōʻike mai i nā mea huna, ʻo ia nō ka mea e hōʻike mai iā ʻoe i nā mea e hiki mai ana. Akā, noʻu iho, ʻaʻole i hōʻike ʻia mai kēia mea huna iaʻu no kekahi akamai i loko oʻu i ʻoi aku ma mua o nā mea ola a pau, akā, no ka pono o ka poʻe nāna e hōʻike aku i ke ʻano o ia mea i ke aliʻi, a i ʻike hoʻi ʻoe i nā manaʻo o kou naʻau. Daniela 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Danyeli anathibitisha kweli hiyo kwa shahidi wa pili ya kwamba ndoto ya Nebukadreza inahusu siku za mwisho, asemapo, “yeye afunuaye siri hukujulisha yatakayokuwa,” “baadaye.” Kisha Danyeli hutambulisha ya kwamba ile siri hakukabidhiwa kwa ajili yake, wala kwa sababu alikuwa na hekima iliyo kuu kuliko mwanadamu mwingine yeyote, bali ya kwamba “siri” hiyo ilikabidhiwa kwa Nebukadreza “kwa ajili yao watakaojulisha tafsiri yake.” Hiyo “siri” ilitolewa kwa ajili ya wale ambao wangeleta “tafsiri” ya ndoto kwa mfalme wa kiroho wa Babeli katika siku za mwisho. Siri hiyo ilitolewa kwa namna ya pekee kwa wale mia moja arobaini na nne elfu, kwa maana “siri” hiyo ni kwa ajili ya wale walio katika siku za mwisho wanaoitangaza anguko la mwisho la Babeli. Kisha Danyeli hufunua ndoto ya sanamu iliyokuwa imefichwa gizani, na ambayo ilizaa jaribio la uhai au mauti.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Ewe, Aahemfo, wohuu, na hwɛ, ohoni kɛse bi. Ohoni kɛse yi a n’anuonyam hyerɛn pa ara no, egyina w’anim; na ne suban yɛ hu. Ohoni yi ne ti yɛ sikakɔkɔɔ amapa, ne koko ne ne nsa yɛ dwetɛ, ne yafunu ne n’asensan yɛ kɔbere, Ne nan yɛ dade, na ne nan ase no fã bi yɛ dade na fã bi nso yɛ dɔte. Wohuu kosii sɛ wɔtwaa ɔbo bi fii hɔ a nsa annyɛ ho, na ɛbɔɔ ohoni no wɔ ne nan ase a ɛyɛ dade ne dɔte no so, na epopaa no gui. Afei dade no, dɔte no, kɔbere no, dwetɛ no, ne sikakɔkɔɔ no nyinaa popaa gui prɛko pɛ, na ɛbɛyɛɛ sɛ awi a ɛwɔ ahohuru bere mu awiporowbea so; na mframa no de kɔe, maa baabiara anka wɔn. Na ɔbo a ɛbɔɔ ohoni no bɛyɛɛ bepɔw kɛse, na ehyii asase nyinaa ma. Eyi ne dae no; na yɛbɛka ne nkyerɛase akyerɛ ɔhene no wɔ n’anim. Daniel 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Yandətəkani ya Nebukadnezari yatangaje ubwami bw’ubuhanuzi bwo muri Bibiliya uhereye mu gihe cye kugeza mu minsi y’imperuka, igihe abantu ijana na mirongo ine na bane, bagereranywa na Daniyeli mu kwiyereka kwe imbere ya Nebukadnezari, kandi bakagereranywa n’ibuye ryaciwe ritakozwe n’amaboko, barimbura ubwami bwo mu isi bugereranywa n’iyo shusho, ari bwo na bwo buhinduka umusozi wuzura isi yose. Iyo nzozi yari yerekeye iminsi y’iherezo, ku ngingo y’inzibacyuho y’ubuhanuzi igihe abantu ijana na mirongo ine na bane bahishurirwa ibanga rya nyuma ry’ubuhanuzi.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Ekiikemo kya pembe ya Kipolotesitandi ekya nnamaddala, olwo basitula obubaka bw’omumalaya ow’okusatu eri ensi efa. Obubaka obwo buggaziwa ne bufuuka okukaaba okw’amaanyi ku mateeka ga Ssande mu United States, akabonero k’ensolo bwe kateekebwa mu nkola. Nga ekiragiro ekyo tekinnabaawo, abo Danyeri be akiikirira mu nnaku ez’oluvannyuma, balina okusisinkana n’ekigezo ky’ekifaananyi ky’ensolo. Ekigezo ekyo kya kulaba n’amaaso, era kyetaaga nti entambula eziviiramu ekiragiro ky’amateeka ga Ssande zirabibwe abo Danyeri b’akiikirira. Bagezesebwa okumanya oba balonze enkola ey’obwakatonda ebakkiriza okulaba ekigezo ky’ekifaananyi ekikisiddwa mu kizikiza. Ekigezo kyabwe kirimu okweetoowaza mu muntu ssekinnoomu n’okwatula. Kirimu okukkiriza nti Danyeri yaweebwa okutegeera mu birooto ne mu kwolesebwa; kubanga bwe bagaana okuwulira eddoboozi lya Danyeri nga likaabira mu ddungu, kiba nga abo abaagaanira ddala mu nnaku za Kristo obubaka bwa Yokaana Omubatiza.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Sister White atufahamisha kwamba vitabu vya Danieli na Ufunuo vinakamilishana, na neno “kukamilishana” analolitumia humaanisha kufikisha katika ukamilifu. Mwishoni mwa Julai, 2023, Simba wa kabila la Yuda alianza kufungua mihuri ya Ufunuo wa Yesu Kristo kama alivyokuwa ameahidi kufanya kabla tu mlango wa rehema haujafungwa. Kwa kufanya hivyo, Alitambulisha kweli za kibiblia ambazo hapo awali zilikuwa zimeeleweka kwa usahihi, lakini ambazo sasa zilipaswa kueleweka katika mazingira ya siku za mwisho.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Kut jedan od tih istina jesu dva svjedoka iz Otkrivenja jedanaest. Druga je povijest koja je savršeno ispunjenje „sedam gromova” iz Otkrivenja deset. On je iznio istine iz svetih reformskih linija koje govore o razočaranju od 18. srpnja 2020. Poslužio se četirima oznakama koje se nalaze u svakoj od svetih reformskih linija, a koje prikazuju povijest osnaženja prve poruke sve do suda, na način koji dosad nikada nije bio prepoznat. Drugo poglavlje Daniela dovodi mnoge od tih pojmova do savršenstva, premda su te duboke istine skrivene u tami onima koji odbijaju jesti metodologiju označenu kao Alfa i Omega.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
دەرئەنجامدا، لە کۆتایی هێنانی ئەم لێکۆڵینەوەیەی سەر بە بەشی دووەمی دانیال، هەندێک لەو ڕاستییانە و نیشانە ڕێگایانە کورتە دەکەینەوە و پێکەوەیان دەبەستین کە بەشی دووەمی دانیال ئەوانە دەگەیەنێتە تەواوی. بە ئەنجامدانی ئەمەش، دیاری دەکەین کە ئەو نهێنییەی لە بینینی شەوانەدا بۆ دانیال ئاشکرا کرا، نوێنەرایەتی هەمان ئەم ڕاستییانە دەکات.
We will set forth the summary and conclusion in the next article.
Tokwika mu katiikiro akakuratira nitwija kugarukamu mu bugufi n’omwanzuro.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Bwana ana vyombo Vyake vilivyowekwa ili kuwakuta watu katika makosa yao na kurudi nyuma kwao. Wajumbe Wake hutumwa kutoa ushuhuda wa wazi ili kuwaamsha kutoka katika hali yao ya usingizi na kufungua kwa uelewa wao maneno ya thamani ya uzima, yaani, Maandiko Matakatifu. Watu hawa hawapaswi kuwa wahubiri tu, bali wahudumu, wachukuzi wa nuru, walinzi waaminifu, watakaoona hatari inayotisha na kuwaonya watu. Ni lazima wamfanane Kristo katika bidii yao ya dhati, katika busara yao ya kufikiri kwa makini, katika juhudi zao za kibinafsi—kwa kifupi, katika huduma yao yote. Wanapaswa kuwa na uhusiano wa uzima na Mungu, na wanapaswa kuyafahamu sana unabii na mafundisho ya vitendo ya Agano la Kale na Agano Jipya kiasi kwamba waweze kuleta kutoka katika ghala la hazina la neno la Mungu mambo mapya na ya kale.” Testimonies, volume 5, 251.