Daniel chapter two represents the second angel of Revelation fourteen. As such, it represents the second of three tests, which are represented as a dietary test, followed by a visual test, and finally 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.
Essuula ey’okubiri eya Danyeri ekiikirira malayika ow’okubiri ow’omu Kubikkulirwa essuula ey’ekkumi n’ennya. Bwe kityo, ekiikirira ekigezo eky’okubiri ku bigezo ebisatu, ebiragibwa ng’ekigezo ekikwata ku mmere, ne kiddirirwa ekigezo ekikwata ku kulaba, ate ku nkomerero ekigezo kya litimasi. Ebigezo ebyo byonsatule, era nga bwe bubonero obulaga emitendera mu bunnabbi, biri mu bubaka bwa malayika asooka ow’omu Kubikkulirwa essuula ey’ekkumi n’ennya. Nga bwe kiri ku malayika asooka ow’omu Kubikkulirwa essuula ey’ekkumi n’ennya, n’essuula esooka eya Danyeri erimu buli kimu ku bigezo ebyo ebisatu.
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.
Ekigezo eky’okubiri, oba obubaka bwa malayika ow’okubiri, kitandikira ku nkomerero y’ekigezo eky’olubereberye. Omutwe ogw’okubiri gugoberera omutwe ogusooka. Okuggwa kwa ekigezo eky’okubiri kutandika ekigezo eky’okusatu awo awo. Ekiseera ekiyimiririddwa ekigezo eky’okubiri kyafaananyizibwa n’emyaka nsanvu egy’obuddu bwa Danyeri, egyatandika n’okuwangulwa kwa Yekoyakimu era ne gaggwa ku kiragiro kya Kayiro. Ng’enkomerero y’emyaka egyo nsanvu esemberera, Danyeri yategeera okuyita mu Kigambo kya Katonda eky’obunnabbi nti enkomerero yali eneetuuka.
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.
Mu mwaka ogusooka ogwa Daliyo mutabani wa Ahaswerusu, ow’ekika ky’Abameedi, eyafuulibwa kabaka ku bwakabaka bw’Abakaludaaya; mu mwaka ogusooka ogw’obwakabaka bwe nze Danyeri ne ntegeera mu bitabo omuwendo gw’emyaka, mu gwe ekigambo kya Mukama kyajjira Yeremiya nnabbi, nti agenda okutuukiriza emyaka nsanvu mu kuzikirira kwa Yerusaalemi. Danyeri 9:1, 2.
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.
Danyeri amiririra’abantu ba Katonda abali mu nnaku ez’oluvannyuma abategeera amakulu ag’ekifaananyi ag’emyaka ensanvu egy’obuddu, era okutegeera okwo kubaawo katono nga emyaka ensanvu egyo egiragiddwa mu kifaananyi ginaatera okuggwako. Abantu ba Katonda bategedde bulungi emyaka ensanvu egy’obuddu, naye kye Danyeri amiririra kwe kumanya nti emyaka ensanvu egyo gilaga ekiseera eky’obunnabbi okuva nga 11 Septemba 2001 okutuuka ku tteeka lya Ssande. Eri Danyeri, emyaka egyo gyaggwera ku kiragiro kya Cyrus, era mu nnaku ez’oluvannyuma ekyo kimiririra tteeka lya Ssande mu United States.
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.
Ng’ebulayo ekiseera kitono okutuuka ku tteeka lya Ssande, abantu ba Katonda bazuukusibwa ne bafuna okutegeera eby’obunnabbi okukiikirirwa emyaka ensanvu egy’akabonero. Emyaka egyo egy’akabonero gyatandika ne Yekoyakimu, akiikirira olwa 11 Ssebutemba 2001, olunaku malayika ow’amaanyi ow’omu Okubikkulirwa ekkumi n’omunaana lwe yakka n’alangirira okugwa kwa Babulooni, ng’Obusiraamu obw’Akabi ak’okusatu bujja. Okugwa kwa Babulooni kukiikirira obubaka bwa malayika ow’okubiri, era nga 11 Ssebutemba 2001, ekiseera eky’okubiri eky’okugezesebwa kyatandika eri abo abaalya ekitabo ekikwekeddwa ekyali mu mukono gwa malayika. Ekiseera ekyo, ekikiikirirwa emyaka ensanvu egy’akabonero, kigenda mu maaso okutuuka ku tteeka lya Ssande.
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.
Ng'enkomerero esembera, nga bwe kiragibwa mu kyokulabirako kya Danyeri mu mwaka ogwasooka ogw'obufuzi bwa Daliyo, abantu ba Katonda bazuukusibwa ne bategeera ekigezo ky'ekifaananyi ky'ensolo. Baba bamaze dda okutegeera agamu ku mazima agakwata ku kigezo ky'ekifaananyi ky'ensolo, naye ekitundu kye batuuka okutegeera ng'ekiseera eky'obunnabbi ekya malayika owookubiri kinaatera okuggwaako kiba kibadde kikwekeddwa mu kizikiza. Danyeri bwe yeekenneenya Ekigambo kya Katonda eky'obunnabbi n'alyoka ategeera amakulu g'emyaka ensanvu, yakubirizibwa okusaba, nga bwe yali akubiriziddwa okusaba bwe yategeera okutiisatiisa kwa Nebukadduneeza ku nsonga y'ekirooto kye eky'ekifaananyi, okwali kuteeka obulamu bwe mu kabi ak'okufa. Mu Danyeri essuula ey'omwenda, nga bwe kyali mu Danyeri essuula ey'okubiri, Danyeri bwe yasaba, yafuna ekitangaala eky'obunnabbi.
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.
Weewaawo, bwe nnali nkyayogera mu kusaba, era omusajja Gabulieri, gwe nnalaba mu kwolesebwa ku lubereberye, ng’abuukisiddwa mangu, y’ankwata mu biro by’ekiweebwayo eky’olwekiro. N’antegeeza, n’ayogera nange, n’agamba nti, Ai Danyeri, kaakano nvuddeyo okukukuwa amagezi n’okutegeera. Danyeri 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
"Obukugu n'okutegeera" Danyeri bye yaweereddwa nga asaba bikwatagana n'okusaba kwe mu mutwe ogw'okubiri.
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.
Awo Danyeri n’agenda mu nnyumba ye, n’ategeeza Hananiya, Misaeri ne Azaliya banne ensonga eyo; balyoke basabe kisa eri Katonda ow’eggulu ku kyama kino, Danyeri ne bannaabe balemenga okuzikirira wamu n’abalala ab’amagezi b’e Babulooni. Awo ekyama ne kyolesebwa eri Danyeri mu kwolesebwa kw’ekiro. Awo Danyeri n’atendereza Katonda ow’eggulu. Danyeri 2:17-19.
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.
Olunyiriri ku linyiriri, esaala ebbiri za Danyeri ze zimu. Zombi zaweereddwa mu byafaayo, mu kiseera ekifaananyiriza ekikeeso ekirabika ky’omulayika ow’okubiri, ekibaawo wakati wa September 11, 2001, n’etteeka erya Ssande erigenda okujja mu banga ttono. Nga aliyolekedde okutya okw’okuttibwa okuva eri Nebukadduneeza, era ng’alina obumanyi bw’obunnabbi ku ‘emyaka nsanvu’ eza Yeremiya n’ekiirayiro kya Musa eky’emirundi musanvu, Danyeri asaba esaala ya Eby’Abaleevi 26, nga era asaba Katonda amubikkulire ekyama eky’enkomerero eky’obunnabbi bwa Bayibuli. Ekyama Yokaana ky’alambulula ng’Okubikkulirwa kwa 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.
Mu essuula ey’omwenda, Danyeri asangibwa mu kukyuka wakati w’obwakabaka bubiri. Babironi emaze okugwa mu mikono gy’Amedi n’Abaperusi, kubanga ke mwaka ogwasooka ogwa Daliyosi; bwe kityo ne kiteeka abantu ba Katonda mu nnaku ez’enkomerero ku kifo ky’okukyuka ekyatekebwako akabonero mu ntambula y’omulayika asooka era ne mu ntambula y’omulayika owokusatu.
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.”
Ekisinde ky’abagoberezi ba Miller ekya Firaderufiya kyakyuka ne kifuuka ekya Lawodikiya mu 1856, era ekisinde kya Future for America ekya Lawodikiya kikyuka ne kifuuka ekisinde ekya Firaderufiya ku nkomerero y’ennaku essatu n’ekitundu ez’okubeera nga kifudde mu luguudo olwogerwako mu Okubikkulirwa essuula ey’ekkumi n’emu. Ekigezo ekisinde ky’abagoberezi ba Miller ekya Firaderufiya kye kyalemererwa okuva mu 1856 okutuuka mu 1863 kyali kikwata ku njigiriza y’“emirundi musanvu.”
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.
Ekigezo eri olugendo lwa Lawodikiya mu Future for America kiri ku nsonga y’obwetaavu bw’okutegeera embeera yaabwe ey’okusaasaana, era oluvannyuma ne bayingira mu kusaba n’obumanyirivu obwogerwako mu Leviitiko 26. Danyeri yali mu bbanga ly’enkyukakyuka wakati w’obwakabaka bwa Babulooni n’obwa Abameedi n’Abaperusi, era ng’ali kumpi n’enkomerero y’ekiseera ky’emyaka ensanvu ekirambikiddwa ekiragiro kya Cyrus. Emyaka ensanvu ze ziri omusingi gw’okusaba kwa Danyeri, era emyaka ensanvu giyimirira “emirundi musanvu” gya Musa. Okusaba kwa Danyeri okwombi kutukana n’ebbanga ly’enkyukakyuka erirambikiddwa “emirundi musanvu” mu kutambula kwa Malayika asooka, era ne mu kutambula kwa 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.
“Ekyama” ekibikkulirwa Danyeri kwe kubikkulwa kw’ekifaananyi kya Nebukadduneeza. “Ekyama” ky’ekifaananyi kya Nebukadduneeza mu nnaku ez’enkomerero kiri nti kikiikirira obwakabaka munaana, so si buna. Mu biwandiiko ebyasooka ebiri mu ttuluba eriyitibwa “Ow’Omunaana Wa ku Musanvu,” amazima gano gaayanjulwa dda. Mu kyama ekyo mulimu okubikkulwa kw’ekiseera eky’enkyukakyuka, ow’omunaana ali ku musanvu lw’atuuka. “Ekyama” ky’ekifaananyi kya Nebukadduneeza kwe kukakasa okuzuukira kw’ejjembe ly’Obupolotesitanti obw’amazima n’okw’ejjembe ly’enkola ya lipabuliika. Okuzuukira okwo kwombi kulaga nti buli jjembe lye ly’omunaana, naye nga lya ku musanvu; era enkyukakyuka ey’amayembe gombi okuva ku ly’omukaaga okutuuka ku ly’omunaana ebaawo mu mbeera y’obunnabbi ey’ekigezo ekikwatagana ne “emirundi musanvu” egya Musa. Enkyukakyuka eno ebaawo nga bw’ekiikirirwa Danyeri, ng’ebulayo akaseera katono ekiragiro kya Kuulo kirangirirwe, ekiragiro ekyo nga kikiikirira ekiragiro ky’etteeka lya Ssande mu Amerika ey’Obwegassi. Awo, etteeka lya Ssande bwe liteekebwawo, ebintu nga bigenda mu maaso mu bwangu, ekiwundu eky’okutta eky’obwapaapa kiwona ng’obwapaapa bufuuka omutwe ogw’omunaana ogwa ku musanvu, nga nabwo buyita mu nkyukakyuka ey’obunnabbi, nga bw’ekiikirirwa ekifaananyi kya Nebukadduneeza ekiri mu ssuula ey’okubiri eya Danyeri.
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.
Awo Danyeri n’agenda eri Arioch, gwe kabaka yali alagidde okutta bannamagezi ba Babulooni; n’amugamba bw’ati, Totte bannamagezi ba Babulooni; nnyingiza mu maaso g’ekabaka, ndimulaga ennyonnyola. Awo Arioch n’aleeta Danyeri mu bwangu mu maaso g’ekabaka, n’amugamba bw’ati, Nzudde omusajja mu b’awaŋwa ba Yuda, anategeeza kabaka ennyonnyola. Kabaka n’addamu n’agamba Danyeri, eyitibwa Belteshazzar, nti, Osoobola okuntegeeza ekirooto kye nnalabye, n’ennyonnyola yaakyo? Danyeri 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.
Danyeri bw’amala okubikkulirwa ekyama, amannya ge gombi googerwako, ekiraga nti akiikirira abantu ab’endagaano, ababa baakayingira mu nnaku ez’enkomerero mu kisinde kya Firaderufiya eky’abantu emitwalo kkumi n’ena mu enkumi nnya. Ayoleka empisa z’omuweereza wa Katonda ng’asaba waleme kubaawo muntu yenna attibwa olw’obutasobola kutegeera “ekyama.” Empisa ze ziragibwa nga za njawulo ku za Aliyooki, omuweereza wa Nebukadduneeza anoonya okusiimibwa kabaka olw’okuzuula Danyeri. Danyeri n’alyoka alaga enjawulo eri wakati w’okweyoleka okw’obunnabbi okw’amazima n’okw’abagezigezi b’e Babulooni, bw’addamu ekibuuzo kya Nebukadduneeza ng’abuuzayo ekibuuzo, ate oluvannyuma, obutafaanana Aliyooki, teyeeyambisa kutegeera “ekyama” okwekuza, wabula agulumiza Katonda ow’omu ggulu.
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.
Danyeri n’addamu mu maaso ga kabaka, n’agamba nti, Ekyama kabaka ky’asabye tebayinza kukiraga kabaka ab’amagezi, newaakubadde abalabi b’emmunyeenye, oba abalogo, oba abalaguzi; naye waliwo Katonda mu ggulu akubikkula ebyama, era amanyisa kabaka Nebukadduneeza ebigenda okuba mu nnaku ez’oluvannyuma. Ekirooto kyo, n’eby’okulaba eby’omu mutwe gwo ng’oli ku kitanda kyo, bye bino.
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.
Danyeri atandika okwanjula “ekyama” ng’akiraga nti kye “kyama” ekinnyonnyola ebiribaawo mu nnaku ez’oluvannyuma. Ekyama ky’ebyafaayo ebikusike eby’okubwatuka omusanvu kiraga ebiribaawo mu nnaku ez’oluvannyuma. Ekifaananyi kya Nebukadduneeza kitundu ku kyama ky’ennaku ez’oluvannyuma ekiggyibwako envumbo ng’ekiseera eky’okugezesebwa kinaatera okuggwaako. Kibikkulwa ng’ekiseera eky’okugezesebwa kinaatera okuggwaako, mu kiseera eky’okukyuka amayembe gombi ag’ensolo ey’oku nsi lwe gafuuka ey’omunaana eri ku musanvu, nga bwe kikiikirirwa Danyeri mu mwaka gwa Daliyo ogwasooka.
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.
Ku ggwe, ai kabaka, ebirowoozo byo byajja mu mutwe gwo nga oli ku kitanda, ebigenda okubaawo mu biro ebiddirira; era oyo abikkula ebyama akulaze ebigenda okubaawo. Naye nze, ekyama kino tekimbikkuliddwa lwa magezi ge ndina okusinga omuntu yenna omulamu, wabula olw’abo abagenda okunnyonnyola ekitegeeza eri kabaka, era olyoke omanye ebirowoozo by’omutima gwo. Danyeri 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 greater 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.
Danyeri akakasa amazima n’obujulizi obw’okubiri obulaga nti ekirooto kya Nebukadduneeza kikwata ku nnaku ez’oluvannyuma, bw’agamba nti, “oyo abikkula ebyama akutegeeza ebiribaawo,” “oluvannyuma.” Awo Danyeri alaga nti ekyama tekyamuweebwa ku lulwe, wadde olw’okuba yalina amagezi agaasinga ag’omuntu omulala yenna, wabula nti “ekyama” kyaweebwa Nebukadduneeza “ku lw’abo abalitegeeza amakulu.” “Ekyama” kyaweebwa ku lw’abo abaali bagenda okutegeeza kabaka ow’omwoyo owa Babulooni “amakulu” g’ekirooto mu nnaku ez’enkomerero. Ekyama kyaweebwa ku lw’abantu emitwalo kkumi n’ena n’enkumi nnya bennyini, kubanga “ekyama” ky’abo abali mu nnaku ez’enkomerero abalangirira okugwa kwa Babulooni okw’enkomerero. Awo Danyeri abikkula ekirooto eky’ekifaananyi ekyali kikwekeddwa mu kizikiza, era ekyaleetawo ekigezo ekyasalawo obulamu oba okufa.
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.
Ggwe, ai kabaka, walaba; era laba, ekifaananyi ekinene. Ekifaananyi kino ekinene, nga kiyaka nnyo, kyayimirira mu maaso go; era endabika yaakyo yali ya kutiisa. Omutwe gwakyo gwali gwa zaabu ennungi; efuba lyakyo n’emikono gyakyo byali bya feeza; olubuto lwakyo n’amabutiko gaakyo byali bya kikomo; amagulu gaakyo gaali ga byuma; ebigere byakyo byali ekitundu kya byuma n’ekitundu kya bbumba. Wasigala olaba okutuusa ng’ejjinja lyatomebwa nga tewali mikono, ne likuba ekifaananyi ku bigere ebyali ebyuma ne bbumba, ne libimenyaamu ddala. Awo ebyuma, ne bbumba, ne kikomo, ne feeza, ne zaabu byonna ne bimenyaamu wamu, ne bifuuka ng’enfuufu ey’aw’ekifo we bakubira enkalo mu biseera by’ekyeya; era omuyaga ne gubitwala, nga tewali kifo kyonna we byazuulibwa; naye ejjinja eryakuba ekifaananyi ne lifuuka olusozi olunene, ne lijjuza ensi yonna. Kino kye kirooto; era tunaategeeza amakulu gaakyo mu maaso g’kabaka. Danyeri 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.
Ekirooto kya Nebukadduneeza kyategeeza obwakabaka obwogerwako mu bunabbi bwa Bayibuli okuva mu kiseera kye okutuuka ku nnaku ez’enkomerero, nga abantu emitwalo kkumi n’ena n’enkumi nnya balabirwamu mu Danyeri mu kwanjula kwe eri Nebukadduneeza, era ne mu jjwe eryatemebwa awatali mikono erizikiriza obwakabaka bw’ensi obwalagibwa mu kifaananyi, ne lifuuka olusozi olujjuza ensi yonna. Ekirooto kyali ku nnaku ez’oluvannyuma, mu kiseera eky’okukyuka kw’obunnabbi, nga abantu emitwalo kkumi n’ena n’enkumi nnya babikkulirirwa ekyama eky’enkomerero eky’obunnabbi.
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, they are as those who in Christ’s days rejected the message of John the Baptist.
Ng’ebbendera y’ejjembe ly’Obupolotesitanti obw’amazima, olwo batwala obubaka bwa malayika owokusatu eri ensi efa. Obubaka obwo bweyongera amaanyi ne bufuuka okukaaba okw’amaanyi mu kiseera ky’etteeka lya Ssande mu Mawanga Amagatte ga Amerika, abantu lwe bawalirizibwa okufuna akabonero k’ensolo. Ekiragiro ekyo nga tekinnaba kuyisibwa, abo abakiikirirwa Danyeri mu nnaku ez’oluvannyuma bajja kwolekagana n’ekigezo ky’ekifaananyi ky’ensolo. Ekigezo ekyo kigezo kya kulaba, era kyetaagisa abo abakiikirirwa Danyeri okulaba entambula eziviirako okuyisibwa kw’ekiragiro ky’etteeka lya Ssande. Bagezesebwa okulaba obanga balonze enkola ya Katonda ebasobozesa okulaba ekigezo ky’ekifaananyi ekikwekeddwa mu kizikiza. Ekigezo kyabwe kizingiramu okwewombeeka kw’omuntu kinnoomu n’okwatula. Kizingiramu okukkiriza nti Danyeri yaweebwa obusobozi bw’okutegeera ebirooto n’okwolesebwa, kubanga bwe bagaana okuwulira eddoboozi lya Danyeri ayogerera waggulu mu ddungu, baba ng’abo abaagaana obubaka bwa Yokaana Omubatiza mu nnaku za Kristo.
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.
Mukyala White atutegeeza nti ebitabo bya Danyeri n’Okubikkulirwa byejjuza ne bituukiriza buli kimu ekirala, era ekigambo “complement” kye akozesa kitegeeza okutwala ebintu okutuuka ku butuukirivu. Ku nkomerero ya Julaayi 2023, Empologoma ey’ekika kya Yuda yatandika okusumulula Okubikkulirwa kwa Yesu Kristo nga bwe yasuubiza okukikola amangu ddala ng’ekiseera ky’ekisa kinaatera okuggwaawo. Mu kukikola, yalambulula amazima g’Bayibuli agaabadde gategeerekebwa obulungi mu kusooka, naye kaakano gagenda okutegeerekebwa mu mbeera y’ennaku ez’enkomerero.
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.
Ekimu ku mazima ago kye bajulizi babiri b’Okubikkulirwa essuula kkumi n’emu. Ekirala kye byafaayo eby’okutuukirizibwa mu bujjuvu ebyo ebyitibwa ‘amakuba g’eggulu omusanvu’ ag’Okubikkulirwa essuula kkumi. Afulumizza amazima okuva mu mirongo gy’enkyukakyuka egyitukuvu agayogera ku obulemererwa bw’okutuukirizibwa kw’ebyasubirwa ku July 18, 2020. Akozesezza obubonero obuna obw’ekkubo obusangibwa mu buli mulongo gw’emirongo egy’enkyukakyuka egyitukuvu, okulaga ebyafaayo eby’okunyweza obubaka obusooka okutuusa okusalirwa omusango, mu ngeri ey’okutaliiko gwasooka, nga okutuusa kaakano teyategeerwangako. Danyeri essuula ey’okubiri etwala bingi ku mulamwa guno mu kutuukirira, newaakubadde nti amazima gano ag’omunda ennyo gakwekeddwa mu kizikiza eri abo abagaana kulya enkola eyategeerwamu ng’Alpha ne 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.
Mu kumaliriza okunoonyereza kuno ku Danyeri essuula ey’okubiri, tujja okutunulako mu bufunze era n’okugatta ebimu ku mazima n’obubonero obulaga ekkubo ebyaleetebwa okutuukirira mu Danyeri essuula ey’okubiri. Nga tukola bwe tutyo, tuba tutegeereza nti ekyama ekyabikkulirwa Danyeri mu kulabibwa kw’ekiro kiyimirira bino byennyini ebimazima.
We will set forth the summary and conclusion in the next article.
Tujja kuteekaawo ensonga mu bufupi n’enkomerero mu kiwandiiko ekiddako.
“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.
“Mukama alinawo ebikozesebwa bye eby’alondedwa okusisinkana abantu mu nsobi zaabwe n’okuddayo kwabwe emabega. Ababaka be batumibwa okuwa obujulizi obutereevu okubazuukusa mu mbeera yaabwe ey’otulo era okubalambululira ebigambo eby’omuwendo eby’obulamu, Ebyawandiikibwa Ebitukuvu, balibitegeera. Abantu bano tebalina kubeera ababuulizi bwokka, wabula babeere abaweereza, abaleeta omusana, abakuumi abeesigwa, abaliraba obulabe obuli mu maaso ne balabula abantu. Bateekwa okufaanana Kristo mu mwoyo gwaabwe ogukakanyiza, mu bukugu bwabwe obw’amagezi, mu bikolwa byabwe eby’obwannannyini; mu bufunze, mu buweereza bwabwe bwonna. Bateekwa okubeeranga n’enkolagana ey’obulamu ne Katonda, era babeerenga bamanyi nnyo obunnabbi n’ebigambo eby’okuyigiriza eby’omugaso eby’omu nkola eby’Endagaano Enkadde n’Empya, okutuusa nga basobola okuleeta okuva mu etterekero ly’obugagga bw’Ekigambo kya Katonda ebipya n’eby’edda.” Obujulizi, omutundu 5, omuko 251.