The “seal” of God that can be seen, is impressed at the Sunday law decree.

“مەھر”ی خوای کە دەتوانرێت ببینرێت، لە کاتی دەرکردنی فەرمانی یاسای یەکشەممەدا لەسەر دەدرێت.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

“Bula kimwe muri twe kizigera cyakira ikimenyetso c’Imana mu gihe kamere zacu zigifiseko akabore canke agasembwa na gatoyi. Twebwe ubwacu ni twebwe birega gukosora ubugoyagoye buri mu kamere zacu, no kweza urusengero rw’umutima ngo rukurwemwo umwanda wose. Ni ho imvura y’iherezo izodugwako nk’uko imvura y’intango yaguye ku bigishwa ku musi wa Pentekote....”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

«Abazadukorani biki, bena wacu, mu gikorwa gikomeye co kwitegura? Abiyunga n’isi bariko barakira ishusho y’isi kandi bariko baritegurira ikimenyetso c’igikoko. Ariko abatifitiye ukwizigira, abicisha bugufi imbere y’Imana kandi bagahumanura imitima yabo mu kwumvira ukuri, abo ni bo bariko barakira ishusho yo mw’ijuru kandi bariko baritegurira ikidodo c’Imana mu ruhanga rwabo. Itegeko ni ryasohoka kandi ikimangu kikadomwako, kamere yabo izoguma ityoroye kandi idafise agatosi ibihe bidashira.» Testimonies, volume 5, 214, 216.

Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.

دانێل ئەو مۆرە وەردەگرێت کە دەتوانرێت بینرێت، کاتێک فڕێ دەدرێتە ناو ئەشکەوتی شێرانەوە؛ بۆیە ئەو بەشە فەرمانی یاسای یەکشەممە نوێنەرایەتی دەکات.

Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. 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 6:15–17.

Basi wanaume hao wakakusanyika mbele ya mfalme, wakamwambia mfalme, Jua, Ee mfalme, ya kuwa sheria ya Wamedi na Waajemi ni hii: kwamba amri wala agizo lolote ambalo mfalme huweka haliwezi kubadilishwa. Ndipo mfalme akaamuru, wakamleta Danieli, wakamtupa katika tundu la simba. Basi mfalme akanena, akamwambia Danieli, Mungu wako unayemtumikia daima, yeye atakuokoa. Jiwe likaletwa, likawekwa juu ya kinywa cha tundu; naye mfalme akalitia muhuri kwa pete yake mwenyewe, na kwa pete ya wakuu wake, kusudi lisibadilishwe jambo hili kuhusu Danieli. Danieli 6:15–17.

The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.

Lisolo lina lisuka kuna ve kuna ntangu yina, kansi lisukila kisika yina luyantikaka. Molongo ya Daniele kapu ya sambanu ke monisa ngwisani yina lutu-vandaka kutwadisama mingi na bankumu nkama mosi ti makumi zole, mpe bapresida zole ya nsi, kansi vandaka mpe na bapesi-makanisi, bakapita mpe baguvɛrnɛrɛ. Ngwisani yango ya bitini tanu salemaka sambu na kuvuna ntinu mpo ete yandi yantisa Daniele mpasi. Lisolo lisukila na lufundusu na bo, mpamba te bo ke monisa lufundusu ya sipesiale yina ke salama na ntangu ya nsiku ya Lumingu; lufundusu yina ve ke twadisama na bantu yina ke teleminaka Daniele to ntinu, kansi na bantu yina kuvunaka ntinu.

And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

흔왕이 명령하니, 사람들이 다니엘을 참소하였던 그 사람들을 끌어다가 그들의 자녀들과 그들의 아내들과 함께 사자 굴에 던졌더라. 그들이 굴 바닥에 이르기도 전에 사자들이 그들을 제어하여 그들의 모든 뼈를 부수었더라. 다니엘 6:24.

In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.

Mu mimerere y’ubuhanuzi, ni itorero buri gihe rihenda ubutegetsi, kandi igice cya gatandatu kigaragaza uburiganya bwakorewe umwami. Nyuma y’uko Ahabu yari amaze kubona ukwigaragaza gukomeye kw’imbaraga z’Imana ku Musozi wa Karumeli, Eliya yamuherekeje anyuze mu mvura amusubiza kwa Yezebeli. Ahabu nta mpamvu yari afite yo gutekereza ko Yezebeli atari butangazwe n’ubuhamya bukomeye bw’imbaraga z’Imana, ariko Ahabu yari yarahenzwe ku byerekeye urwango rwimbitse Yezebeli yangaga Eliya. Inkuru ya Eliya mu guhangana na Ahabu na Yezebeli yongera gusubirwamo mu nkuru ya Yohana Umubatiza (wari Eliya), na Herodi na Herodiya.

When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.

Apang nali eg mita, anak daraga ni Herodias a si Salome, inpasad ni Herodes, nga nahubog, an tunga sang iya ginharian, wala gid niya paabuta nga si Herodias magapangayo sang ulo ni Juan. Ang mga hari, maging si Acab, si Herodes, ukon si Dario, nalinlang sang mahigko nga babayi paagi sa sayaw sang mini nga mga propeta ni Jezabel, ukon sa sayaw sang anak nga daraga ni Herodias, ukon sa lima-ka-bahin nga paghiusa sa sugilanon ni Daniel. Si Pilato man nalinlang sang bulok nga pagkasaserdote, nga nagrepresentar sa Judio nga “iglesia,” kag ang iglesia nagasimbolo sang isa ka babayi.

The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.

Kudanganya ni sifa ya hali ya kinabii, na Uislamu wa Ole wa tatu ni uongo unaotumiwa kuudanganya Umoja wa Mataifa katika siku za mwisho kwa njia ya hofu. Wote wawili, yaani “kudanganya” na “uongo” unaozalisha udanganyifu huo, wametambuliwa katika Neno la Mungu la kinabii. Jukumu la Uislamu, na upapa kuwa kichwa cha nane miongoni mwa vile vichwa saba, tayari vimetambuliwa kuwa sehemu ya ujumbe unaofunuliwa katika siku za mwisho, ambao ni Ufunuo wa Yesu Kristo. Kwa hiyo, kufichua udanganyifu wa Dario katika Danieli sura ya sita ni sehemu ya ujumbe unaounda ujumbe wa Kilio cha Usiku wa Manane. Udanganyifu huo ndio kipengele kinachoponya kabisa jeraha lile la mauti, na hivyo kuufufua upapa kuwa ufalme wa nane na wa mwisho. Katika udanganyifu wa Dario, wale marais wawili wa uasi-imani na wale wakuu mia moja na ishirini ni wawakilishi wa shirikisho la udanganyifu wanaowekwa kinyume na Danieli.

One hundred and twenty is a symbol of God’s disciples at Pentecost.

Birigana mirongo ibiri ni ikimenyetso c’abigishwa b’Imana kuri Pentekote.

And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.

Û di wan rojan de Petrûs di navbera şagirtan de rabû û got, (hejmara navan bi hev re nêzî sed û bîst bû.) Karan 1:15.

Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.

Pentekoste kuonyesha mfano wa sheria ya Jumapili wakati muhuri unatiwa chapa, na wale wakuu mia moja na ishirini waliomdanganya Dario ni ishara ya ukuhani wa uongo katika sheria ya Jumapili. Makundi mawili ya wale wanaomdanganya mfalme yanaonyeshwa na marais wawili waasi na wakuu mia moja na ishirini waasi. Marais hao wawili wanawekwa katika kundi moja na Danieli, ambaye ni nabii. Makundi hayo mawili yanayomdanganya Dario yanawakilisha kundi la manabii wa uongo na kundi la makuhani waliopotoka.

Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.

“Yaa baa pasitaa na pasindidaanaa hipa za madimbila yami!” Yehova wihi. “Lwaaho, Yehova, Nguluvi wa Isilaeli, kwaamba pasitaa na pasindidikiza waanhu wami, wihi hivi: Mwemwe mwaapasangani mkuzi gwami, mwaabinga kuhala, wala hamkuwatazamia; langa, nene ndiyemwe niwasemelaga uubi wa vitendo vyenu,” wihi Yehova. “Na nene ndisongela salio lya mkuzi gwami kuuma mu ziisi zosi koonse ko nali niwabanga, niwavizhya kuhitila ku mabanda gao; nawo walavyaga mihako, ni kuenjela. Nene ndiyawikila valisa waao, awa yewapasindidiza; nawo hawatishaga tena, wala hawavwanga moyo, wala hawazhabhanga,” wihi Yehova. “Langa, mazuva gakwiza,” wihi Yehova, “nene ndimusimikila Daudi Tawi lya haki, na Mfalme ahutawalaga na kufanikiwa, naye ahutenda hukumu na haki pa nsihi. Mu mazuva gake Yuda ahupokelwa, naye Isilaeli ahikala salama; na ili ndilo zina lyake ahwitagwa nalyo, YEHOVA HAKI YETU. “Lwaaho, langa, mazuva gakwiza,” wihi Yehova, “hawahulonga tena, ‘Yehova mumi, ye awalongozize waanza wa Isilaeli kuuma mu isi ya Misri’; ila, ‘Yehova mumi, ye awalongozize, ye ahongoze ulwawo lwa nyumba ya Isilaeli kuuma ku isi ya kaskazini, na kuuma mu ziisi zosi ko nali niwabinga’; nawo wahikala mu isi yao.” Moyo gwami kati yami uvune kwa sababu ya manabii; mafupa gami gosi gatetemeka; nene ndi ngha munhu mukolezi, na ngha munhu ye ashindwe ni divai, kwa sababu ya Yehova, na kwa sababu ya malonga ga utakatifu wake. Maana isi izala azinzi; maana kwa sababu ya kiapo isi yilila; mahala ga kupendeza ga nyika gakauka, na mwendo gao ni mbii, na nguvu yao si ya haki. “Maana vyosi, nabii na kuhani, ni wachafu; naamu, hata mu nyumba yami niwona uovu wao,” wihi Yehova. “Kwa hiyo njira yao yihuwa kwao ngha njira zauteleza mu ngisi; wahusukumwa, na kugwa mumo; maana nene ndiwaletela uubi, yaani, mwaka wa kuwasemela kwao,” wihi Yehova. Yeremia 23:1–12.

Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.

“Mpindi ya kutambulikila” ya Yelemia ni hukumu ya wale wenye kupanga njama wenye kumudanganya Dario. Hukumu ya manabii wa uongo na ya makuhani ni somo la Neno la kinabii. Na kama vile ukuhani ulioharibika ulivyoongoza na kuyadanganya mamlaka ya Kirumi juu ya Kristo, ndivyo njama katika Danieli sita inavyolishughulikia hilo kweli la kinabii lenyewe.

The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.

Xetên pêxemberî yên beşa pêncemîn a Daniel, dadweriya îcrayî ya ku li ser sînga Komarî û netewa Dewletên Yekbûyî yên Amerîkayê di dema yasaya Yekşemê de tê pêkanîn, diyar dikin. Ew dadwerî bi Îslamê ya Weylê sêyemîn tê temam kirin, ya ku bi rêya dîwarê başûrê bêparastin ve bi dizî ketîye nav padîşahiyê. Xeta yasaya Yekşemê di beşa sêyemîn a Daniel de, di heman dema de gelê Xwedê wekî alayek ji bo tevahiya cîhanê bilind kirinê nas dike. Beşa şeşemîn balê dikişîne ser dadweriya ku di heman dîrokê de li ser pêxemberên derewîn tê pêkanîn.

At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.

Mumategeko y’icyumweru muri Leta Zunze Ubumwe za Amerika, ihembe ry’Abaporotesitanti b’abagomeye ku kwizera rigizwe n’ibice bibiri: kimwe gishyigikira icyumweru nk’umunsi wo kuramya, ikindi na cyo kikiyitirira ubusa ko gishyigikira Isabato nk’umunsi wo kuramya. Abo bihuje na bo mu ihembe ry’Abaripubulikani ni amashyaka y’Abademokarate n’Abaripubulikani. Buri rimwe muri ayo mahembe yombi y’ubuhakanyi ryagereranyijwe n’Abasadukayo n’Abafarisayo mu gihe cya Kristo. Abaperezida babiri b’abagomeye ku kwizera hamwe n’abatambyi ijana na makumyabiri mu buriganya bwa Dariyo na bo bagereranya ibyiciro bibiri by’ihembe ry’ubuhakanyi bw’Abaporotesitanti. Nubwo mu by’ukuri bari abanyapolitiki mu gihe inkuru yabaga, urwego rw’ubuhanuzi rugaragaza ko ari ububasha bw’idini bw’abagomeye ku kwizera buyobya leta.

The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.

ھەکایەتەکە، وەک لە شاخی کارمەڵ وێنادرابوو، دوو پۆلی پێغەمبەرانی درۆزەن دەناسێنێت؛ پێغەمبەرانی بەعل و پێغەمبەرانی دارستانەکە (ئەشتارۆت). لەگەڵ یەکتر، ئەوان نموونەی هاوبەشبوونی کڵێسا و دەوڵەتن، چونکە بەعل خوداوەندێکی نێرینەیە و ئەشتارۆت خوداوەندێکی مێیینەیە. ئەلیاس لە کۆتاییدا پێغەمبەرانی درۆزەنی شاخی کارمەڵی کوشت، هەروەک یەکگرتووەکەی بەشی شەشی دانیال فڕێدرانە ناو چالی شێران.

And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

Илья уларға деди: «Баал пәйғәмбәрлирини тутуңлар; уларниң һеч бири қечип кәтмисун». Улар уларни тутти; Илья болса уларни Кишон еқиниға чүшүрүп, шу йәрдә өлтүрди. 1 Падишалар 18:40.

In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).

Mu nkuru imwe ya ku Musozi Karumeli, igereranywa na Yohana Umubatiza, imbaraga ziyobya ni umukobwa. Inkuru zombi zigaragaza abayobyanya nk’ababyina, haba bazengurutse igitambo cyabo ku Musozi Karumeli, cyangwa mu birori by’isabukuru y’amavuko ya Herode byari byuzuyemo ubusinzi, aho Salome yakiniye umubyino we wo kuyobya. Iyi mirongo yombi hamwe igaragaza ihuriro ry’itorero na leta riba ryarasohoye rwose ku itegeko ryo ku cyumweru, kandi ko amatorero y’Ubunyamerika yaguye ari abakobwa ba Herodiya, ari we Yezebeli, bombi bakaba bahagarariye Gatolika. Isabukuru y’amavuko ya Herode iranga iherezo ry’ubwami bwa gatandatu bw’inyamaswa yo ku isi, ariko icyarimwe ikanaranga umunsi w’amavuko w’ubwami bwa karindwi bw’ubuhanuzi bwa Bibiliya (Umuryango w’Abibumbye).

In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.

Salome에게 한 바로 그 약속에서, 헤롯은 자기 왕국의 절반을 Salome에게 주기로 동의하며, 일곱째 왕국이 교회의 절반과 국가의 절반이 결합된 상태를 나타냄을 드러낸다. 그 왕국은 요한의 머리가 Herodias에게 전달될 때 시작된다. 이러한 이유로, 일곱째 왕국은 요한계시록 17장에서 잠시 동안만 지속되는 것으로 제시된다. 일요일 법령 때에 삼중 연합이 수립되는데, 이는 그곳에서 열 왕이 자기들의 단명하는 왕국을 한 “시간” 동안 그 짐승에게 주기로 동의하기 때문이다. 그 한 “시간”은 일요일 법령의 위기의 “시간”이며, 그것은 미국에서 시작되어 미가엘이 일어설 때 끝난다.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

Na pembe kumi ulizoziona ni wafalme kumi, ambao bado hawajapokea ufalme; bali wanapokea mamlaka kama wafalme kwa muda wa saa moja pamoja na yule mnyama. Hawa wana nia moja, nao watampa yule mnyama uwezo wao na nguvu zao. Hawa watafanya vita na Mwana-Kondoo, naye Mwana-Kondoo atawashinda; kwa maana yeye ni Bwana wa mabwana, na Mfalme wa wafalme; nao walio pamoja naye ni walioitwa, na waliochaguliwa, na waaminifu. Ufunuo 17:12–14.

The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.

پاشايێن دهه‌گانه‌، كو به‌ هێرۆد ده‌هێنه‌ نیشاندان، له‌ ڕۆژی له‌دایكبوونی حه‌وتەمین شانشین‌دا ڕازی ده‌بن نیوه‌ی شانشینی خۆیان بده‌ن به‌ ئاژه‌ڵه‌كه‌ له‌ ماوه‌ی قه‌یرانی یاسای یه‌كشەممه‌دا، كه‌ وه‌ك «یه‌ك كاتژمێر» نیشان دراوه‌. له‌و «كاتژمێره‌»دا، نووسینه‌كه‌ له‌ سه‌ر دیواری به‌لشه‌تسه‌ر ده‌نووسرێت. له‌و «كاتژمێره‌»دا، شادره‌خ، میشه‌خ و عه‌بدو‌نه‌غۆ ده‌خرێنه‌ ناو كورەی ئاگر، و به‌ هه‌ورێك بڵند ده‌كرێنه‌وه‌، هه‌روه‌ك دوو شایه‌تی په‌خشی یوحەننا، به‌شی یازده‌. یه‌كگرتوویی سێ‌لایه‌نه‌كه‌ به‌ هۆی ئه‌و فێڵه‌ كۆ ده‌كرێته‌وه‌ كه‌ ئاژه‌ڵی زه‌وی به‌جێی ده‌هێنێت، ئه‌وەی له‌به‌رچاوی مرۆڤان ئاگر له‌ ئاسمانه‌وه‌ ده‌هێنێته‌ خوارەوە.

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 tlhela ndzi vona xivandzana xin’wana xi tlhandluka xi huma emisaveni; naswona a xi ri ni timhondzo timbirhi to fana ni ta xinyimpfana, kambe xi vulavula kukota dragona. Xi tirhisa matimba hinkwawo ya xivandzana xo sungula emahlweni ka xona, kutani xi endla leswaku misava ni hinkwavo lava tshamaka eka yona va gandzela xivandzana xo sungula, lexi xirhungu ra xona leri dlayaka a ri horisiwile. Xi tlhela xi endla masingita lamakulu, lerova xi endla leswaku ndzilo wu xika hi le tilweni wu ta emisaveni emahlweni ka vanhu. Kutani xi xisa lava tshamaka emisaveni hi tindlela ta masingita lawa xi nyikiweke matimba ya ku ma endla emahlweni ka xivandzana; xi byela lava tshamaka emisaveni leswaku va endlela xivandzana xifaniso, lexi a xi ri ni xirhungu xa banga kambe xi hanya. Nhlavutelo 13:11–14.

The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.

Ulimwengu umedanganywa, si sana kwa miujiza yenyewe, bali kwa “njia za miujiza hiyo” ambayo alipewa uwezo wa kuifanya. Usemi “njia za miujiza hiyo” ni kirai kilichoongezwa, lakini unaweka mkazo sahihi juu ya miujiza hiyo, jambo lipasalo kuzingatiwa kwa uangalifu. Namna ambavyo ujumbe wa uongo (moto kutoka mbinguni) huudanganya ulimwengu ni jambo la maana kutambua, kwa maana sasa tuko katika historia yenyewe ambapo wakazi wa sayari ya dunia wanahinizwa kana kwamba wamerogwa kupitia “barabara kuu ya habari” inayodhibitiwa na kuendeshwa kwa hila na wafanyabiashara wa kidunia wa ulimwengu. Somo hilo tutaliacha hadi makala za baadaye, lakini tunachobainisha sasa tu ni kwamba udanganyifu wa marais na wakuu uliotekelezwa juu ya Dario, ni somo mahususi la kinabii, lenye vipengele kadhaa vinavyohusiana ambavyo vinahitaji kutambuliwa.

The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.

یەکێتیی سێ‌لایەنە بە فریودانی سەمای هەست‌ئامێزی سالۆمە لەبەردەم فەرمانڕەوایان لە میوانیی ڕۆژی لەدایکبوونی هێرۆد کۆدەکرێتەوە. ئەو فریودانەی بەسەر پیلاتۆدا سەپێندرابوو، کە لە سروشتی خۆیدا دوولایەنە بوو، ئەو تۆمەتە بوو کە مەسیح هۆکاری دروستکردن و پەرەپێدانی یاخیبوون دژ بە دەسەڵاتی دەوڵەتە، هەروەها ئەوەش کە ئەو کوفر دژ بە دەسەڵاتی ئایینی دەکات. لەو مێژووەدا سێ نەیار پێکەوە هاتن. دەسەڵاتی ڕۆمی (دەوڵەت)، باراباس، مەسیحێکی درۆینە (پێغەمبەری درۆینە)، و کڵێسای جولەکەی هەڵگەڕاو (ئاژەڵەکە). کڵێسای هەڵگەڕاو دەسەڵاتی ڕۆمی (دەوڵەت) بەو درۆی دوولایەنەی یاخیبوون و کوفر فریودا.

When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.

Daariyo hatimaye alipoamshwa kutambua nia ya wadanganyifu wake, alilazimishwa kumtupa Danieli katika tundu la simba. Danieli aliivunja sheria ya dola kwa utii wake kwa sheria ya Mungu. Uongo uliowasilishwa kwa Daariyo ulitekelezwa kwa kuinua kiburi cha Daariyo, na hivyo kumzuia asitambue nia ya wadanganyifu wake. Uongo na udanganyifu katika kisa cha Danieli na tundu la simba hutambulisha utii kwa Mungu kuwa ni kufuru na uasi, jambo ambalo lilikuwa ndilo udanganyifu uleule wa pande mbili wa msalaba; nayo alama ya njia ya msalaba inapatana na alama ya njia ya sheria ya Jumapili.

The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.

E kikatomelo ky’omunankuwa ow’amaani ag’obulimba bw’eddiini kye kimu ku bintu eby’obunnabbi bwa Bayibuli, era n’amazima nti amaani ag’eddiini galimba amaani ag’obwakabaka.

“The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.

“Abantu babona ukuthi bakhohlisiwe. Basolana bodwa ngokuthi baholelane ekubhujisweni; kodwa bonke bayahlangana ekuthelweni kokulahlwa kwabo okubuhlungu kakhulu phezu kwabefundisi. Abelusi abangathembekanga baprofethile izinto ezithambisayo; baholele ababezwa kubo ekwenzeni umthetho kaNkulunkulu ube yize nasekushushiseni labo ababefuna ukuwugcina ungcwele. Manje, ekuphelelweni yithemba kwabo, laba bafundisi bavuma phambi kwezwe umsebenzi wabo wokukhohlisa. Izixuku zigcwala ulaka. ‘Silahlekile!’ kukhala zona, ‘futhi nina ningabangelokubhujiswa kwethu;’ bese ziphendukela kubelusi bamanga. Yibo kanye labo ababake babathanda kakhulu abazobamemezela ngeziqalekiso ezesabekayo kakhulu. Yizo kanye izandla ezake zabethwesa imiqhele yodumo eziyophakanyiselwa ukubabhubhisa. Izinkemba ebezizobulala abantu bakaNkulunkulu manje sezisetshenziselwa ukubhubhisa izitha zabo. Yonke indawo kukhona umbango nokuchitheka kwegazi.” The Great Controversy, 655.

The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.

Ekyalo ky’okugezebwa bwe kimala okuggwaako, abakulembeze b’eddiini ne bakyusibwako, kubanga ebisibo byabwe bitegeera nti byali byalimbibwa olw’obulimba obwasaasanyizibwa abakulembeze b’eddiini. Abapulezidenti n’abalangira, wamu n’amaka gaabwe, bonna baatuukibwako omusango gwe gumu ogw’okuwalanibwa olw’obulimba bwe baasasaanya. Eriya bwe yatta bannabbi ab’obulimba ku Lusozi Kalumeeri, okuwalana okwo kwe kumu kulagibwa mu “musisi omukulu” oguli mu Okubikkulirwa essuula eya kkumi na emu, bwe “musanvu enkumi” baggulwaawo.

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 11:13.

Re mũno mũmwe-rĩa-rĩ, hakĩabire na gĩthingithia kĩnene; nayo gĩcunjĩ kĩa ikũmi kĩa bũrũri kĩagwa; na mũthingithianĩ-inĩ ũcio andũ ngiri mũgwanja makũragwo; nao aria maatigire magĩkorwo magĩtigĩrĩte nĩ guoya, magĩkumia Ngai wa igũrũ. Kũguũrũrio 11:13

In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.

Mu kutuukirira kw’omusisi omunene ogw’Olukyukakyuka olw’e Bufalansa, abantu omusanvu emitwalo abaattibwa baakiikirira obwakabaka bw’e Bufalansa. Ku “ssaawa” ey’omusisi omunene, kwe kugamba etteeka lya Ssande, abantu omusanvu emitwalo abattibwa bakiikirira Abadiventiisi ab’Olunaku olw’Omusanvu abakutama eri Rooma, kubanga abo bokka abategeera obuvunaanyizibwa bw’Olunaku lwa Ssabbiiti olw’Omusanvu be bafuna akabonero k’ensolo etteeka lya Ssande bwe lituuka.

“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

“Sabato ya kukubadili ni ishara au alama ya mamlaka ya kanisa la Roma. Wale ambao, kwa kuelewa madai ya amri ya nne, huchagua kuitunza Sabato ya uongo mahali pa ile ya kweli, kwa njia hiyo wanatoa heshima kwa mamlaka ile ambayo kwa hiyo pekee imeamriwa. Alama ya mnyama ni Sabato ya kipapa, ambayo imekubaliwa na ulimwengu mahali pa siku ile iliyowekwa na Mungu.

“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

“Nīkāhīhī ānavaṃśa ciṃhnaṃ prāptuṃ yōgyaḥ kālaḥ, yathā bhaviṣyadvāṇyāṃ nirdiṣṭaḥ, idānīṃ tāvat na samupasthitaḥ. Parīkṣā-kālaḥ api idānīṃ tāvat na āgataḥ. Pratyeka-sabhāyāṃ satya-khrīṣṭīyāḥ santi, Rōman Kāthalik saṅgham api anapekṣya. Yāvat te prakāśaṃ na prāptavantaḥ, caturtha-ājñāyāḥ bādhyatāṃ ca na dṛṣṭavantaḥ, tāvat kaścit api daṇḍyaḥ na bhavati. Kintu yadā mithyā-śabbātam anuṣṭhāpayituṃ ājñā prakāśiṣyate, yadā ca tṛtīya-dūtasya mahā-ninādaḥ manuṣyān mṛgasya tasya pratimāyāś ca pūjāyāḥ viruddhaṃ cetayiṣyati, tadā mithyā-satyor madhye rekha spaṣṭarūpeṇa nirdhāritā bhaviṣyati. Tato ye aparādhe nirantaraṃ vartamānāḥ bhaviṣyanti, te mṛgasya ciṃhnaṃ sva-lalāṭeṣu vā sva-hasteṣu vā prāpsyanti.”

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

“Ngokuhamba ngamanyathelo akhawulezayo sisondela kweli xesha. Xa iicawa zamaProtestanti ziya kumanyana namandla karhulumente ukuze zixhase inkolo yobuxoki, ngenxa yokuyiphikisa ooyise bazo banyamezela eyona ntshutshiso ikrakra, ngoko ke iSabatha yobupopu iya kunyanzeliswa ligunya elihlangeneyo lebandla nelikarhulumente. Kuya kubakho uwexuko lwesizwe, oluya kugqibela kuphela ekutshatyalalisweni kwesizwe.” Bible Training School, February 2, 1913.

The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.

“သံခုနစ်ထောင်” ဟုဆိုသောသူတို့သည် ကြီးမားသော မြေငလျင်၏ “နာရီ” တွင်—ယင်းသည် တနင်္ဂနွေဥပဒေကို ဆိုလိုသည်—ဖြိုဖျက်ခံရကြသကဲ့သို့၊ ဧလိယ၏ ခေတ်တွင် ယေဇဗေလရှေ့၌ ဦးမညွှတ်ရန် ငြင်းဆန်ခဲ့သော “သံခုနစ်ထောင်” နှင့်လည်း နှိုင်းယှဉ်ဖော်ပြထားသည်။

Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.

Naye nimejisazia watu elfu saba katika Israeli, yaani, magoti yote ambayo hayajampigia Baali magoti, na kila kinywa ambacho hakijambusu. 1 Wafalme 19:18.

The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.

Bũzi bwa mbere ku bihumbi birindwi bugaragaza itsinda rinyamurava ryanze gupfukamira Yezebeli, kandi ubwa nyuma bugaragaza abasigaye bapfukamira Yezebeli. Igihe ubupapa bunesha igihugu cy’ikuzo (inyamaswa yo ku isi yo mu Byahishuwe igice cya cumi na gatatu), ku mategeko y’Icyumweru, itsinda rimwe “rirahirikwa,” naho irindi tsinda rigacika ukuboko kw’ubutegetsi bwa Babuloni, kuko ubutumwa bwo gusohoka muri Babuloni buba butangiye icyo gihe.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Na ataingira nokwo mu nsi y’obugulumivu, era ensi nnyingi zirisuulibwa wansi: naye bano balimuwona mu mukono gwe, Edomu, ne Mowaabu, n’abasinga obukulu ku baana ba Amoni. Danyeri 11:41.

The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.

Izwi elithi “amazwe” liyizwi elongeziweyo, ngokuba amazwe amaninzi akayi “kubhukuqwa” ngexesha lomthetho weCawa, kodwa ama-Adventist eSeventh-day amaninzi ngawona aya kubhukuqwa, kuba ngelo xesha ngawodwa aya kubanjwa enoxanduva ngokokukhanya kwengelosi yesithathu. Ngawo la “maninzi,” kuba yayingawo lawo abizelwe ukuba abe phakathi kwabo bamkela itywina likaThixo, kodwa akwala oko kubizwa.

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

Û wî jê re got: Heval, te çawa bê cilê dawetê ketî vir? Û ew bêdeng ma. Paşê padîşah ji xizmetkaran re got: Dest û lingên wî girêdin, wî bibin û bavêjin tarîtiya derve; li wir dê girîn û qirçandina diranan hebe. Çimkî gelek hatine gazîkirin, lê kêm hatine hilbijartin. Matthew 22:12–14.

The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.

Ubuhendanyi bw’abatware n’abaperezida bo mu gice cya gatandatu cya Daniyeli bugaragaza igihano cy’ububasha bw’idini buyobya ububasha bwa Leta.

And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

Umwami alagira, bazana abo bagabo baregaga Daniyeli, babaterera mu rwobo rw’intambwe, bo n’abana babo n’abagore babo; intambwe zibanesha, kandi zimena amagufwa yabo yose yacagaguye, bataranagera hasi mu rwobo. Daniyeli 6:24.

We shall continue the book of Daniel in the next article.

Twatwendelea na kitabu cha Danieli katika makala inayofuata.

And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.

Na nini zaidi niseme? Maana wakati ungenipungukia kusimulia habari za Gedeoni, na Baraka, na Samsoni, na Yeftha; tena za Daudi, na Samweli, na za manabii; ambao kwa imani walishinda falme, walitenda haki, walipata ahadi, walifumba vinywa vya simba. Waebrania 11:32, 33.