Daniel chapter six, is the third line in the first six chapters of Daniel, which directly presents an illustration of the Sunday law crisis. In chapter three Nebuchadnezzar’s golden image, and the three worthies, represent the ensign which is lifted up, and the entire world beholds.
Daniel kapitel six, di serê şeş beşên yekem ên Daniel de xeta sêyemîn e, ya ku rasterast nîşanek ji qeyrana yasaya Yekşemê pêşkêş dike. Di kapitel three de wêneyê zêrîn yê Nebukadnezar, û sê mêrên hêja, ala ku tê bilindkirin temsîl dikin, û hemû cîhan li wê dinêre.
Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Daniel 3:2.
Basileya Nebukadinezari akatuma guhamagara ibikomangoma, abatware, abakapiteni, abacamanza, abashinzwe ubutunzi, abajyanama, abasharifu, n’abategetsi bose b’intara, ngo baze ku muhango wo kwitura igishushanyo basileya Nebukadinezari yari yashinze. Daniyeli 3:2.
In chapter three, the three worthies refused to bow, and their action brought upon them the persecution of the furnace, whereas Daniel in chapter six, bows three times a day, and his action brought upon him the persecution of the lion’s den. Line upon line, they represent the Sunday law persecution as a decision of worship, that in both cases, has already been determined by the faithful. Those represented by the three and one combination that symbolizes the one hundred and forty-four thousand have settled into the truth before the shaking of persecution arrives.
Mu mta ya gatatu, abarume batatu b’inganji banse kwunama, kandi ico bakoze cabazanira uguhamwa kw’itanure ry’umuriro; na ho Daniyeli, mu mta ya gatandatu, yunama gatatu ku musi, kandi ico yakoze camuzaniye uguhamwa kw’urwobo rw’intambwe. Itangazo ku rindi, bagereranya uguhamwa kw’itegeko ry’Iyinga nk’ingingo yo gusenga, iyo, muri izo ngingo zompi, yamaze gufatwa n’abizigirwa. Abo bagereranijwe n’uguhuza kwa batatu n’umwe, kugereranya ibihumbi ijana na mirongo ine na bine, bamaze gushinga imizi mu kuri imbere y’uko ukwungagirana kw’uguhamwa gushika.
“Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 68.
“Kaang muuj, ‘Baachba’al a b’áa; taan a k’áat chi’oba’an u xíimbal a p’áatal.’ Ya’abtoon tech yaan u k’iinilo’ob ti’ k bin k’ajóoltik le nojoch t’aanil, ka t’aan u béeytal k bin jóok’ol juntúul túun juntúul; ka tuláakal le p’éel xíimbal k túun xíimbajtikech ts’o’ok u ts’áik tech p’áatalil ti’ a xíimbale’ tu pach. Ba’ale’ bejla’e’ le k’iinilo’obo’ táan u ts’o’okol, ka le ba’ax k ma’alo’ob tu yaabil ja’abilo’ob u kaxtik yéetel u kanik, leti’ob yaan u k’áat u kanik ichil wakax ja’abilo’ob. Yéetel xan, ya’ab ba’alo’ob yaan u k’áat u p’atik, ka ya’ab ba’alo’ob yaan u k’áat u ka’ kanik juntúulile’. Le máako’ob ku beetiko’ob u tuukul ma’ u yáantik u k’amik u séenil le ba’alche’o’ yéetel u wíinkilil, wa ku jóok’ol le nojoch t’aanilo’, k’abéet u yaantal tech bejla’e’ u puksi’ik’al ku jets’ lu’umil ti’ u ya’alik: Ma’, mix báaxten k meyajtiko’on u molayil le ba’alche’o’.” Early Writings, 68.
In chapter five, the Sunday law is addressing the end of the earth beast, and the judgment brought by the enemies that came through the wall.
Mu kitabo cya gatanu, itegeko ryo ku Cyumweru riravuga ku iherezo ry’inyamaswa yo ku isi, n’urubanza rwazanywe n’abanzi binjiriye mu rukuta.
In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:30, 31.
Mmo noñevi-omo, Belsasar, va'e caldeokuéra ruvicha guasu, ojejuka. Ha Darío medogua ojapyhy pe mburuvicharenda, oreko hag̃uáicha mokõi ha saite ary rupi. Daniel 5:30, 31.
In chapter six, the sealing of God’s people, represented by the king’s seal being placed upon the lion’s den is identified.
Karata ya mutanda, ukulamikwa kwa bantu ba Lesa, uko kwalangilwa ku cishibo ca mfumu ukubikwa pa mpanga ya nkalamo, kwalondololwa.
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:17.
Ntawé ibwé lyáletwa, lyátikwa ku munwa wa mpángo; nanká mfumu yákatá mbumbo na kisinsinyo kyandi mwiné, ne na bisinsinyo bya bakalunga bándi; mpasi mu kuti lukanu lwalombolwá kudi Danyele lukashintulukila to. Danyele 6:17.
The three lines all contribute to the characteristics of the ensign that is lifted up in a cloud, during the hour of the great earthquake in Revelation chapter eleven.
Mbari itatu yose yongera uruhare mu biranga ikimenyetso cyazamuwe mu gicu, mu isaha y’umutingito ukomeye uvugwa mu Ibyahishuwe igice cya cumi na kimwe.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Na basikia sauti kuu kutoka mbinguni ikiambia, Njoni huku juu. Nao wakapaa kwenda mbinguni katika wingu; na adui zao wakawaona. Na saa iyo hiyo kukawa tetemeko kubwa la nchi, na sehemu ya kumi ya mji ikaanguka, na katika tetemeko hilo la nchi watu elfu saba wakauawa; na waliosalia wakaingiwa na hofu, wakamtukuza Mungu wa mbinguni. Ufunuo 11:12, 13.
Daniel chapter six, identifies the sealing of God’s people, but it is more specifically addressing the punishment of the confederacy of the “presidents, the governors, and the princes, the counsellors, and the captains,” that deceived the king into killing Daniel. The deception of the king (a symbol of the state), is a significant prophetic subject, containing several prophetic witnesses. Unlike Nebuchadnezzar in chapter three, or Belshazzar in chapter five, who were both oblivious to Daniel and the three witnesses until after the crisis arrived, Darius’ “preference” for Daniel, in advance of the crisis identifies a different setting for the crisis of the Sunday law.
لە بەشی شەشی دانیالدا، مۆرکردنی گەلی خودا دیاری دەکرێت، بەڵام بە شێوەیەکی دیارتر باس لە سزادانى ئەو هاوپەیمانییە دەکات کە لە «سەرۆکەکان، پارێزگاران، ئەمیرەکان، راوێژکاران و سەرلەشکرەکان» پێک هاتووە، ئەوانەی پاشا فریودان بۆ ئەوەی دانیال بکوژێت. فریودانی پاشا (کە هێمای دەوڵەتە)، بابەتێکی گرنگی پێشبینییە، و چەندین شایەتی پێشبینی لەخۆ دەگرێت. جیاواز لە نەبوخەدنەسر لە بەشی سێیەم، یان بەلشەسەر لە بەشی پێنجەم، کە هەردووکیان تا دوای گەیشتنی قەیران بێئاگا لە دانیال و سێ شایەتەکە بوون، «پەسەندکردنی» داریوش بۆ دانیال پێش قەیران، دۆخێکی جیاواز بۆ قەیرانی یاسای یەکشەممە دیاری دەکات.
Daniel was “preferred” above the other two presidents, and the three presidents were over the one hundred and twenty princes. Daniel is contrasted primarily with the presidents and princes, and he is favored above the two that form a confederacy of deception represented by five (five foolish virgins).
Daniel “akakizhanga” kupita marais wengine wawili, na marais hao watatu walikuwa juu ya wakuu mia moja na ishirini. Danieli anatofautishwa hasa na marais na wakuu hao, naye anapendelewa zaidi kuliko wale wawili wanaounda muungano wa udanganyifu unaowakilishwa na tano (wanawali watano wapumbavu).
It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Daniel 6:1–5.
Dario oah nopa leng ukuo vǝng to nguanui aoza khatli za, ukingram pǝngpak puiza taopa ngat ding; tǝngla omza pui pui thuum, Daniel ahapei; nguanui za nǝngva aoza kihei pǝngpi ding, tǝngla lengba oah khatlei mak ding. Tǝngla Daniel heva omza pui pui leh nguanui za khuta pui pui ahapei pua, ala thua thuthei khatli oah aom pua; tǝngla lengba oah akima ukingram pǝngpak bo oah atǝng ding ngaituo. Tǝngla omza pui pui leh nguanui za nǝngva Daniel khuta ukingram thu ahala thangsetna khat hmu ding zong ngaituo; ahiangva aoza thangsetna khatle khialna khat zong hmu thei mak pua; ala aumhial pua, tǝngla amah aumngam pua, tǝngla amah khuta khialna khatle pǝkna khat zong hmu pua. Tǝngla mi heza oah, “I Daniel he khuta thangsetna khat zong ei hmu thei mak ding, amah Pasian dan thu khuta ei hmu khak louhle,” ati. Daniel 6:1–5.
Darius is being used to illustrate a deception that is carried out against the king, which represents the ten kings (the United Nations), at the end of the world. The deception contributes to the hatred which the ten kings (the United Nations), manifest against the whore (the papacy), which causes them to “make her desolate and naked,” and “eat her flesh, and burn her with fire.”
Dario analingisibwa okulaga obulimba obukolebwa eri kabaka, oyo akiikirira bakabaka ekkumi (Omukago gw’Amawanga Amagatte), ku nkomerero y’ensi. Obulimba obwo buyamba okutumbula obukyayi bakabaka ekkumi (Omukago gw’Amawanga Amagatte) bwe boolekeza omwenzi (obwapapa), ekibaleetera “okumufuula amatongo era obwereere,” era “okulya ennyama ye, n’okumwokya omuliro.”
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Na zile pembe kumi ulizoziona juu ya mnyama, hao watamchukia yule kahaba, nao watamfanya kuwa ukiwa na uchi, na kuila nyama yake, na kumteketeza kwa moto. Kwa maana Mungu ametia mioyoni mwao kuyatimiza mapenzi yake, na kuwa na nia moja, na kuupa ufalme wao yule mnyama, hata maneno ya Mungu yatimie. Na yule mwanamke uliyemwona ndiye mji ule mkuu, unaowamiliki wafalme wa dunia. Ufunuo 17:16–18.
The United Nations (the seventh kingdom), will destroy the papacy, even though they will have just recently given her their kingdom, for they rule for a “short space.”
Umuryango w’Abibumbye (ubwami bwa karindwi) uzarimbura ubupapa, nubwo bazaba ari bwo bakimara kumuha ubwami bwabo, kuko bategeka “igihe gito.”
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. Revelation 17:10.
Kandi āmbwa saba; vatano vāwila kale, na yumo āriko, na uyungi ndākūza rino; na hīndī īkūza, no lazimu akwame gākwa mahinda machoko. Uvūmbuzi 17:10
At the Sunday law the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen (the United States), has just finished its reign of the seventy symbolic years, in which the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen (the papacy), has been forgotten for those seventy symbolic years of Isaiah chapter twenty-three.
Ku cyagezwe c’Uw’Imana ku wa Munsi wa Mungu, ubwami bwa gatandatu bw’ubuhanuzibw’Ibyanditswe, igikoko c’isi co mu Ivyahishuriwe cumi na bitatu (Leta Zunze Ubumwe za Amerika), buba buhejeje gusa kurangiza ingoma yabwo y’imyaka mirongo indwi y’ikigereranyo, aho ubwami bwa gatanu bw’ubuhanuzibw’Ibyanditswe, igikoko c’inyanja co mu Ivyahishuriwe cumi na bitatu (ubupapa), bwari bwaribagiwe muri iyo myaka mirongo indwi y’ikigereranyo yo muri Yesaya ikigabane ca makumyabiri na gatatu.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
E kikumina kua i he aho ko ia, ʻe ngalo ʻa Taya ʻi he taʻu ʻe fitungofulu, ʻo fakatatau ki he ngaahi ʻaho ʻo ha tuʻi ʻe tokotaha: pea hili ʻa e ngataʻanga ʻo e taʻu ʻe fitungofulu, ʻe hiva ʻa Taya ʻo hangē ko ha feʻauaki. Toʻo ha haʻape, ʻalu takai ʻi he kolo, ʻa koe feʻauaki kuo ngalo; fakamelieʻi ʻa e hiva, hivaʻi ha ngaahi hiva lahi, koeʻuhi ke toe manatuʻi koe. Pea ʻe hoko ʻo pehē hili ʻa e ngataʻanga ʻo e taʻu ʻe fitungofulu, ʻe ʻaʻahi ʻa Sihova kia Taya, pea te ne toe foki ki hono totongi, pea te ne fai feʻauaki mo e ngaahi puleʻanga kotoa pē ʻo mamani ʻi he funga ʻo māmani. Aisea 23:15–17.
At the Sunday law the seventh kingdom of Bible prophecy, the ten kings (the United Nations), begins to reign, but only briefly, for the premier king of the ten kings, then begins its work of forcing the entire world to align under the structure of the beast, which is the combination of church and state, and is symbolized as the image of the beast.
Ku wa sheria ya Jumapili, ufalme wa saba wa unabii wa Biblia, yaani wafalme kumi (Umoja wa Mataifa), huanza kutawala, lakini kwa muda mfupi tu; kwa maana mfalme mkuu wa hao wafalme kumi ndipo huanza kazi yake ya kuilazimisha dunia yote ijiweke chini ya mfumo wa mnyama, ambao ni muungano wa kanisa na dola, nao unasimbolishwa kama sanamu ya mnyama.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Ndzi vona xiharhi xin’wana xi tlhandlukaka xi huma emisaveni; naswona a xi ri ni timhondzo timbirhi to fana ni ta xinyimpfana, kambe xi vulavule kukota dragona. Xi tirhisa matimba hinkwawo ya xiharhi xo sungula emahlweni ka xona, xi tlhela xi endla leswaku misava ni hinkwavo lava akeke eka yona va gandzela xiharhi xo sungula, lexi xilonda xa xona xa rifu xi horisiweke. Xi tlhela xi endla masingita lamakulu, lerova xi endlaka leswaku ndzilo wu xika hi le tilweni wu ta emisaveni emahlweni ka vanhu, kutani xi kanganyisa lava akeke emisaveni hi tindlela ta masingita wolawo lawa xi nyikiweke matimba ya ku ma endla emahlweni ka xiharhi; xi byela lava akeke emisaveni leswaku va endlela xiharhi xifaniso, lexi xi nga ni xilonda xa banga, kambe xi hanyile. Nhlavutelo 13:11–14.
A primary element of the symbolism of the earth beast (the United States), that begins as a lamb and ends speaking as a dragon, is its speaking. Speaking prophetically identifies an action of the legislative and judicial authorities.
Muina ishara kuu katika ufananisho wa mnyama wa nchi kavu (Marekani), anayeanza kama mwanakondoo na kuishia kunena kama joka, ni kunena kwake. Katika unabii, kunena hutambulisha tendo la mamlaka za kutunga sheria na za kimahakama.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Okulandula kw'ihanga ni igikorwa c’inzego zaryo zishinga amategeko n’izicira imanza.” Intambara Ihambaye, 443.
When the United States first spoke as a lamb, it produced the Constitution of the United States, thus establishing a land of refuge for those fleeing the persecution of the papacy and the kings of Europe.
Loko eUnited States ya wamba kupololoka nge mwana wa mpaata, yafumishe Constitution of the United States, mu kulonga nsi ya bul refuge ya abo bakatiza ku mukayakaya wa papacy ne basultani ba Europe.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Ne nsi yovwilie mukaintu, ne nsi yasalwile kanwa kenda, ne yamilwile muvwula uwafumwine mu kanwa ka ndumba. Ubusokololo 12:16.
At the end of the seventy symbolic years, the earth beast speaks again, but then as a dragon, as it enforces Sunday worship, which is the mark of papal authority. When the mark of papal authority is enforced, the papacy is remembered, and she is remembered, when the Commandment that was never to be forgotten is made illegal to observe.
Kumapeto kwa myaka makumi musanvu ya mfano, mnyama wa duniani ananena tena, lakini wakati huo kama joka, anapolazimisha ibada ya Jumapili, ambayo ndiyo alama ya mamlaka ya upapa. Wakati alama ya mamlaka ya upapa inapolazimishwa, upapa unakumbukwa, naye anakumbukwa, wakati Amri ambayo haikupaswa kamwe kusahaulika inapofanywa kuwa kinyume cha sheria kuishika.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Ibuka umunsi w’isabato kugira ngo uwezwe. Iminsi itandatu uzajye ukora imirimo yawe yose; ariko umunsi wa karindwi ni isabato y’Uwiteka Imana yawe: kuri uwo munsi ntukagire umurimo n’umwe ukora, wowe ubwawe, cyangwa umuhungu wawe, cyangwa umukobwa wawe, cyangwa umugaragu wawe w’umuhungu, cyangwa umugaragu wawe w’umukobwa, cyangwa amatungo yawe, cyangwa umunyamahanga uri mu marembo yawe: kuko mu minsi itandatu Uwiteka yaremye ijuru n’isi, inyanja, n’ibirimo byose, aruhuka ku munsi wa karindwi: ni cyo cyatumye Uwiteka aha umugisha umunsi w’isabato, akawweza. Kuva 20:8–11.
National apostasy is then followed by national ruin, and the three powers that lead the world to Armageddon join hands.
Apostasia ya taifa ndipo hufuatwa na maangamizi ya taifa, na zile nguvu tatu zinazoiongoza dunia hadi Har–Magedoni huungana mikono.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“पोपतन्त्र की स्थापना को परमेश्वर की व्यवस्था का उल्लंघन करते हुए लागू करानेवाले आदेश के द्वारा, हमारा राष्ट्र अपने को धार्मिकता से पूर्णतः विच्छिन्न कर लेगा। जब प्रोटेस्टेंटवाद उस खाई के पार अपना हाथ बढ़ाकर रोमी सत्ता का हाथ थाम लेगा, जब वह उस अतल गर्त के ऊपर तक पहुँचकर आत्मवाद के साथ हाथ मिला लेगा, जब इस त्रिविध संघ के प्रभाव के अधीन हमारा देश एक प्रोटेस्टेंट और गणतंत्रीय शासन के रूप में अपने संविधान के प्रत्येक सिद्धान्त का परित्याग कर देगा, और पोपीय मिथ्याओं और भ्रमों के प्रसार की व्यवस्था करेगा, तब हम जान सकेंगे कि शैतान की अद्भुत कार्यशीलता का समय आ पहुँचा है और अन्त निकट है।” Testimonies, volume 5, 451.
When “Protestantism” (the United States), “the Roman power” (the Vatican) and “Spiritualism” (the United Nations), join hands at the Sunday law, they begin to lead the world to Armageddon, which is represented as first forcing the world to accept the authority of a one-world government, which consists of church and state, with the church in control of the relationship. The power of the miracles that are employed by the earth beast, not only brings about the fornication of the whore of Tyre with the kings of the earth, but it enforces the “speaking” of the world-wide image of the beast. By prophetic definition this means the one-world government must have a legislative body (located in New York), and a judicial body (located in the Hague).
“Uprotestanti” (Merika ya Mavoko ya Upatani), “nguvu ya Kirumi” (Vatikani), na “Uroho” (Mungano wa Mataifa), watakapounganisha mikono katika sheria ya Jumapili, wataanza kuuongoza ulimwengu kuelekea Har–Magedoni, jambo linalowakilishwa kuwa kwanza linaulazimisha ulimwengu kuukubali mamlaka ya serikali ya dunia moja, ambayo inajumuisha kanisa na dola, huku kanisa likiwa ndilo linalodhibiti uhusiano huo. Nguvu ya miujiza inayotumiwa na mnyama wa nchi, si tu huleta uasherati wa kahaba wa Tiro pamoja na wafalme wa dunia, bali pia hulazimisha “kunena” kwa sanamu ya mnyama ya ulimwengu wote. Kwa ufafanuzi wa kiunabii, hili linamaanisha kwamba serikali hiyo ya dunia moja lazima iwe na chombo cha kutunga sheria (kilichoko New York), na chombo cha kimahakama (kilichoko Hague).
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:14–18.
Kandi avasyonga va mu i̱si, ku shi̱mi̱si̱mbo shi̱nene shi̱ahemulirwe kúkora mu maaso ga ca̱nyama, na kubabwira avasyonga va mu i̱si ku bakole ekisusani kya ca̱nyama, kiri kya ca̱nyama e̱kyafunire eki̱komo kya lupanga, kandi ne kyaba kyomi. Kandi yahemulirwe kuha obulamu eri ekisusani kya ca̱nyama, kugira ngu ekisusani kya ca̱nyama kyogere, kandi kirete ngu bonna abatali basinza ekisusani kya ca̱nyama bicwe. Kandi aretaho bonna, bato na bakuru, abatungi na boro, ab’eddembe na ab’obuddu, kuheebwa akara̱mbo ku mukono gwabwe ogwa buryo, nari ku byenyi byabwe: kandi ngu hatabeyo muntu n’umoi anyinza kugura nari kugurisa, lekeraho oyo alina akara̱mbo, nari ibara lya ca̱nyama, nari ennamba y’eribara lyayo. Aha niho amagezi gali. Oyo alina okutegeera abalye ennamba ya ca̱nyama: baitu ni ennamba y’omuntu; kandi ennamba yayo ni lukaaga nkaaga mukaaga. Okusuku̱rulirwa 13:14–18.
The earth beast (the United States), will deceive the entire world into accepting a worldwide image of the beast, the same image which the United States had formed as it led to and ultimately enforced the Sunday law. It will then empower the one-world government to enforce its laws upon pain of death, and/or economic penalties. The deception of Darius the king, is a symbol of the deception of the kings that is repeatedly identified in prophecy, for as the earth beast begins to force the world to accept the one-world government the argument that is used to force the world to accept the arrangement, is that the power that has angered the nations (Islam), must be opposed with a worldwide war.
Bunyama bwa nsi (United States), bukabeya ensi yôna kwemera ishusho y’inyamaswa y’isi yôna, iyo shusho nyene iyo United States yari yararemye igihe yariko irashikana ku mategeko y’Iyinga kandi amaherezo ikayashira mu ngiro ku nguvu. Hanyuma izoha ubushobozi ubutegetsi bw’isi imwe kugira bushyire mu ngiro amategeko yabwo ku gihano c’urupfu, kandi canke ibihano vy’ubutunzi. Ubuhemu bwakorewe umwami Dariyo ni ikimenyetso c’ubuhendanyi bw’abami bwama bwerekanwa mu buhanuzi, kuko uko bunyama bwa nsi butangura guhatira isi kwemera ubutegetsi bw’isi imwe, impamvu ikoreshwa mu guhatira isi kwemera iyo gahunda ni uko ububasha bwashavuje amahanga (Islam) butegerezwa kurwanywa n’intambara y’isi yose.
The United States enforces the mark of papal authority, for the judgments of God had brought such a state of crisis in the United States leading up to the Sunday law, that the solution was offered that by returning to the god of Catholicism, the economic hardships that had been increasing would be ended. Yet at the Sunday law, the enemy that had snuck in under the lower wall, brings the judgment of national ruin.
United States imukomesha alama ya mamlaka ya upapa, kwa maana hukumu za Mungu zilikuwa zimeleta hali ya msukosuko mkubwa sana katika United States kuelekea sheria ya Jumapili, hata ikatolewa suluhisho kwamba kwa kumrudia mungu wa Ukatoliki, shida za kiuchumi zilizokuwa zikiongezeka zingekoma. Hata hivyo, katika sheria ya Jumapili, adui aliyekuwa ameingia kwa hila chini ya ukuta wa chini huleta hukumu ya maangamizi ya taifa.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Na kisha mdanganyifu mkuu atawashawishi watu kwamba wale wanaomtumikia Mungu ndio wanaosababisha maovu haya. Kundi lile lililoichochea chuki ya Mbingu litaelekeza taabu zao zote juu ya wale ambao utiifu wao kwa amri za Mungu ni karipio la daima kwa wakosaji. Itatangazwa kwamba watu wanamkosea Mungu kwa kuivunja sabato ya Jumapili; kwamba dhambi hii imeleta misiba ambayo haitakoma mpaka utunzaji wa Jumapili utakapolazimishwa kwa ukali; na kwamba wale wanaowasilisha madai ya amri ya nne, kwa namna hiyo wakiharibu heshima kwa Jumapili, ni wasumbufu wa watu, wakizuia kurejeshwa kwao katika kibali cha Mungu na ustawi wa maisha ya sasa. Hivyo shtaka lililotolewa zamani dhidi ya mtumishi wa Mungu litarudiwa tena, na kwa misingi iliyo imara kwa namna iyo hiyo: ‘Ikawa, Ahabu alipomwona Eliya, Ahabu akamwambia, Je! Ni wewe, wewe mwenye kuisumbua Israeli? Akajibu, Mimi siye niliyeisumbua Israeli; bali ni wewe, na nyumba ya baba yako, kwa kuwa mmeziacha amri za Bwana, nawe umewafuata Mabaali.’ 1 Wafalme 18:17, 18. Kama vile ghadhabu ya watu itakavyochochewa na mashitaka ya uongo, watawaendea wajumbe wa Mungu kwa mwenendo unaofanana sana na ule ambao Israeli iliyoasi ilimwendea Eliya.” Pambano Kuu, 590.
In the “hour” of “the great earthquake” of Revelation chapter eleven, the “third Woe” of Islam, that is also the Seventh Trumpet then sounds, and it will anger the nations. That anger of the nations against Islam will be used to deceive the world into accepting the same empty promise that had just failed for the earth beast. The empty promise being; that by submitting to the authority of Catholicism, as represented by the mark of papal authority, that the increasing judgments of God would cease. That promise, already proven to be ineffective for the United States, will then be employed as a promise to the panicking world.
“Tháw” ya “nʉ́ yákwá kàa” ya Chisimo cha Yohana sura ya kumi na moja, “Ole” ya tatu ya Uislamu, ambayo pia ndiyo Tarumbeta ya Saba, ndipo itakapolia; nayo itayakasirisha mataifa. Hasira hiyo ya mataifa dhidi ya Uislamu itatumika kuudanganya ulimwengu ili ukubali ahadi ileile tupu ambayo ndiyo kwanza ilikuwa imeshindwa kwa mnyama wa nchi. Ahadi hiyo tupu ni hii: kwamba kwa kujitiisha chini ya mamlaka ya Ukatoliki, kama inavyowakilishwa na alama ya mamlaka ya upapa, hukumu za Mungu zinazoongezeka zingekoma. Ahadi hiyo, ambayo tayari imethibitika kutokuwa na nguvu kwa Marekani, ndipo itatumika baadaye kuwa ahadi kwa ulimwengu ulioingiwa na hofu.
It will be urged that if the nations of the world would only agree and allow the one-world government to be established for the purpose of addressing the warfare brought by Islam, stability would return. Islam is the power identified in the scriptures that brings every man together against Islam, but that coming together is the ultimate deception of the kings.
E zalyahikizwa ko iyo amahanga y’isi yemera gusa kandi agaha uburenganzira ngo hashyirweho ubutegetsi bumwe bw’isi yose hagamijwe guhangana n’intambara yazanywe n’Isilamu, umutekano wari gusubira. Isilamu ni yo mbaraga yamenyekanishijwe mu Byanditswe izana abantu bose hamwe kurwanya Isilamu, ariko uko kuza hamwe ni ko kubeshywa kwa nyuma kw’abami.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
ئینجا فریشتەی یەزدان پێی گوت: ئەوەتا، تۆ سکپڕیت و کوڕێکت دەبێت، ناویشی دەنێیت ئیسماعیل؛ چونکە یەزدان گوێی لە ناڵەی ناڕەحەتییەکەت بووە. ئەویش دەبێت پیاوێکی کێویی بێت؛ دەستی ئەو لە دژی هەموو پیاوێک دەبێت، و دەستی هەموو پیاوێک لە دژی ئەو؛ و لە بەردەم هەموو برایانی خۆیدا نیشتەجێ دەبێت. پیدابوون 16:11، 12
Ishmael is the spiritual father of the religion of Islam. It is true that Mohammed, the father of Islam did not arrive in history until the seventh century, but the ancient literal people are what God uses to represent the spiritual people in the last days.
ایشماعیل باوکی روحیِ ئایینی ئیسلامە. ئەوە ڕاستە کە محەممەد، باوکی ئیسلام، لە مێژوودا هەتا سەدەی حەوتەم دەرنەکەوت؛ بەڵام خەڵکی کۆنی واقدی ئەوانەن کە خودا بەکاردێنێت بۆ نوێنەرایەتیی خەڵکی روحی لە ڕۆژانی دواییدا.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Isaiah 44:6, 7.
Bwenu abivuga Mukama, Umwami wa Isiraheli, n’Umucunguzi wayo, Mukama Nyiringabo ati: Ndi Uwa mbere, kandi ndi Uwa nyuma; kandi uretse jye nta Mana iriho. Kandi ni nde, nk’anjye, uzahamagara, akabivuga, kandi akabitunganya imbere yanjye, uhereye igihe nashyiragaho abantu ba kera? Kandi ibyenda kuza n’ibizaza, nibabibamenyeshe. Yesaya 44:6, 7.
Before Ishmael was born, he was named and his prophetic role was identified. His spiritual descendants’ hands would “be against every man, and every man’s hand” will be against “him.” And unlike the foolish teaching of progressive liberalism, the Bible teaches that Ishmael will “dwell in the presence of all his brethren.” They do not assimilate into the culture around them, but rather, many condemn it, protest against it and attack it. The spirit of Ishmael is that “he” would “be a wild man.” The idea that there exists a peaceful class of the Islamic faith is not sustained in God’s Word, nor in the Koran.
Ishmael kafin a haife shi, an riga an ba shi suna, kuma an bayyana rawar annabci da zai taka. Hannayen zuriyarsa ta ruhaniya za su “kasance gāba da kowa, hannun kowa kuma” zai kasance gāba da “shi.” Kuma, saɓanin koyarwar wauta ta sassaucin ra’ayi mai ci gaba, Littafi Mai Tsarki yana koyar da cewa Ishmael zai “zauna a gaban dukan ’yan’uwansa.” Ba sa narke cikin al’adun da ke kewaye da su; a maimakon haka, da yawa suna la’antar su, suna nuna musu adawa, kuma suna kai musu hari. Ruhun Ishmael shi ne cewa “shi” zai “zama mutum na jeji.” Tunanin cewa akwai wani rukuni mai son zaman lafiya a cikin addinin Musulunci ba ya samun tabbaci a cikin Maganar Allah, haka kuma ba a cikin Alƙur’ani ba.
The deception of the two presidents and one hundred and twenty princes in Daniel chapter six, is identifying the deception that is brought upon the ten kings when they are led to believe the purpose and urgency for implementing a one-world government, under the control of Rome, is to address the escalating crisis of the Islamic warfare that is the “third Woe”. Once the image of the beast is set up and empowered to “speak,” the world will find out, too late, that the purposes of the papacy is to address those who uphold the seventh-day Sabbath (Daniel), not the enemy that snuck in through the unguarded southern wall.
Danyeri ishuura ya gatandatatu, ubuhemu bw’abaperezida babiri n’abatware ijana na makumyabiri, bugaragaza ubuhemu buzanirwa abami ikumi igihe bayoborwa kwizera ko umugambi n’ubwihutirwe bwo gushyiraho ubutegetsi bw’isi imwe, buyobowe na Roma, ari ugukemura ihungabana rirushaho gukara ry’intambara ya Kiyisilamu ari bwo “Buhanya bwa gatatu.” Iyo kimaze gushyirwaho kandi kigahabwa ubushobozi bwo “kuvuga” igishushanyo cy’inyamaswa, isi izamenya, ariko igihe cyarangiye, ko imigambi y’ubupapa ari iyo guhangana n’abarinda Isabato y’umunsi wa karindwi (Danyeri), atari umwanzi winjiye rwihishwa anyuze ku rukuta rw’amajyepfo rutarinzwe.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Kalunga ọrọ‑a ngeye afa lwala ulondakaneno lwa khatari yi vaza; etchi eci chi lekelwa konda kupwako, shi Protestante ya mwelese yi ka yivulukwa kutya mikumbululo ya Roma yili vene yahi, kakele chi kalele ngolo kutuhuka m’uteyo. Yena etungu peke peke m’ukalu w’endalo. Malongiso ende ma li kukolesha efwi lavo m’inyumba ya milao, mu vikongelo, ne mu mioyo ya vanhu. Yena ali kukundika vimanga vyende vyahelu ne vya nguvu, mu vihole vyafisama vya vyene omo manyanyalazo ende a kale aka shiliwa ma ka pingunwamo kandi. Mu ngelu ya wushili ne konda kuyuvikwa, ali kukolesha nguvu zende, kupitisa mikumbululo yende mwine, halelo etango lyo ku tela li ka fika. Ciosi eci asaka cikwavo liupeleko lwa kwimana; neci eci luli lwa mupezulwa kale. Katweli ku mona diva ne ku yuva cika yili mikumbululo ya cintu ca Roma. Uli yense uka fwelela ne ku tumina ọrọ ya Kalunga, ku cilo eci u ka twalwa soni ne manyanyalazo.” The Great Controversy, 581.
The deception of the United Nations that is carried out by the papacy, that produces the vengeance of their hearts, is often illustrated in the Scriptures, and the story of Darius is a primary example of this truth. It is a deception that is accomplished first in the United States and then repeated upon the world. This truth is identified in the story of Elijah and Jezebel, then again in the story of John the Baptist and Herodias, as well as in the crucifixion of Christ. Islam’s angering of the nations is the ploy employed by the papal power that provides her the vantage ground for attacking Sabbath-keepers all around the world.
Obulyolyo bwa Matu Ganyabumwe obukolebwa n’obwa papa, era obuleeta okuwalana okw’emyoyo gyabwe, emirundi mingi bulagibwa mu Byawandiikibwa, era ebyafaayo bya Dario kye kyokulabirako ekikulu eky’amazima gano. Buno bwe bulimba obusooka okukolebwa mu Amerika, ne bwe bulyoka baddamu okubukola ku nsi yonna. Amazima gano galagibwa mu byafaayo bya Eriya ne Yezebeeri, era nate mu byafaayo bya Yokaana Omubatiza ne Kerodiya, era ne mu kukomererwa kwa Kristo. Obusungu bwa Obusiraamu obuleetera amawanga okkunyiiga bwe bukodyo obukozesebwa obuyinza bwa papa obumuwa ekifo eky’omugaso okulumba abakwatanga Ssabbiiti mu nsi yonna.
The first mention of Islam is the introduction of Ishmael into the Scriptures, and the role identified of Islam at the end of the world that of putting the world into a universal panic so they will accept any proposal as a solution, is what allows the deception to be accomplished. The deception is what motivates the United Nations (the ten kings), to fulfill God’s will, and agree to give their kingdom (the seventh kingdom) unto the papacy (the beast).
Kuyambulwa kwa kwanza kwa Uislamu ni kule kuingizwa kwa Ishmaeli katika Maandiko, na wajibu unaotambuliwa wa Uislamu katika mwisho wa dunia—wa kuutumbukiza ulimwengu katika hofu ya ulimwenguni pote ili wakubali pendekezo lolote kama suluhisho—ndicho kinachoruhusu udanganyifu kutimizwa. Udanganyifu huo ndio unaoyasukuma Mataifa ya Muungano (wafalme kumi) kutimiza mapenzi ya Mungu, na kukubali kuupa ufalme wao (ufalme wa saba) upapa (yule mnyama).
The deception illustrated by Darius, and the other prophetic lines, includes the role of Islam angering the nations, the ultimate reason the papacy is destroyed by the United Nations, and just as significantly, it identifies the circumstances surrounding the enigma of the eighth kingdom, that is of the seven being put in place as the head of modern Babylon.
Ukubeba okubonakaliswe nguDariyo, kanye neminye imigqa yesiprofetho, kufaka phakathi indima yobuSulumane ekuthukutheliseni izizwe, isizathu sokugcina esenza ubupapa bubhujiswe yiZizwe Ezihlangene, futhi ngokulinganayo okukhulu, kukhomba izimo ezizungeze imfihlakalo yombuso wesishiyagalombili, okungowabayisikhombisa, omiswe njengenkosi yeBhabhiloni lanamuhla.
Daniel in the lion’s den is a very complex prophetic representation, but the understanding is only available when the methodology of “line upon line,” is applied.
Danyeli katika tundu la simba ni uwakilishi wa kinabii ulio tata sana, lakini ufahamu wake hupatikana tu wakati mbinu ya “mstari juu ya mstari” inapotumiwa.
We will continue Daniel chapter six in the next article.
Twikala kwelutwe mukanda wa Danieli kapite ya mutanda mu kikalata kikwabo.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Bantu betu tukafahamu hiki kitabu maana yake kwetu ni nini, miongoni mwetu utaonekana uamsho mkuu.” Testimonies to Ministers, 113.