Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Danieli sura ya pili inawakilisha malaika wa pili wa Ufunuo kumi na nne. Kwa hiyo inawakilisha jaribio la pili kati ya majaribio matatu, yanayoonyeshwa kama jaribio la chakula, yakifuatiwa na jaribio la kuona, na kuhitimishwa na jaribio la lakmusi. Majaribio hayo yote matatu, ambayo pia ni alama za njia za kinabii, yapo katika ujumbe wa malaika wa kwanza wa Ufunuo kumi na nne. Kama ilivyo kwa malaika wa kwanza wa Ufunuo kumi na nne, Danieli sura ya kwanza pia ina kila moja ya yale majaribio matatu.
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.
Jaribio la pili, au ujumbe wa malaika wa pili, linaanza mwishoni mwa jaribio la kwanza. Sura ya pili hufuata sura ya kwanza. Mwisho wa jaribio la pili unaanzisha jaribio la tatu mfululizo bila kukatizwa. Kipindi cha wakati kilichowakilishwa na jaribio la pili kiliashiriwa na miaka sabini ya utekwa wa Danieli, iliyoanza kwa kushindwa kwa Yehoyakimu na kukamilika kwa amri ya Koreshi. Kadiri mwisho wa miaka hiyo sabini ulipokaribia, Danieli alitambua kupitia Neno la kinabii la Mungu kwamba mwisho ulikuwa karibu kufika.
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.
Katika mwaka wa kwanza wa Dario, mwana wa Ahasuero, wa uzao wa Wamedi, aliyewekwa kuwa mfalme juu ya ufalme wa Wakaldayo; katika mwaka wa kwanza wa kutawala kwake, mimi Danieli, nilielewa kwa vitabu hesabu ya miaka, ambayo neno la Bwana lilimjia Yeremia nabii, ya kwamba atatimiza miaka sabini katika ukiwa wa Yerusalemu. Danieli 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.
Danieli anawakilisha watu wa Mungu katika siku za mwisho wanaotambua maana ya kiishara ya miaka sabini ya utekwa, na utambuzi huo hutokea muda mfupi kabla ya miaka hiyo sabini ya kiishara kuisha. Watu wa Mungu wameielewa kwa usahihi miaka sabini ya utekwa, lakini kile ambacho Danieli anawakilisha ni uelewa kwamba miaka hiyo sabini inawakilisha kipindi cha kinabii kuanzia Septemba 11, 2001, hadi sheria ya Jumapili. Kwa Danieli, miaka hiyo iliisha kwa amri ya Cyrus, ambayo katika siku za mwisho inawakilisha sheria ya Jumapili nchini Marekani.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Muda mfupi kabla ya sheria ya Jumapili, watu wa Mungu wanaamshwa kwa uelewa wa kinabii unaowakilishwa na miaka sabini ya kiishara. Miaka hiyo ya kiishara ilianza na Jehoiakim, anayewakilisha tarehe 11 Septemba, 2001, wakati ambapo, kwa kuwasili kwa Uislamu wa Ole wa tatu, malaika mwenye nguvu wa Ufunuo kumi na nane alishuka na kutangaza kuanguka kwa Babeli. Kuanguka kwa Babeli kunawakilisha ujumbe wa malaika wa pili, na tarehe 11 Septemba, 2001, kipindi cha pili cha majaribu kilianza kwa wale waliokula kitabu kilichofichwa kilichokuwa mkononi mwa malaika. Kipindi hicho, kinachowakilishwa na miaka sabini ya kiishara, kinaendelea hadi sheria ya Jumapili.
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.
Kadiri mwisho unavyokaribia, kama ilivyoonekana kwa Danieli katika mwaka wa kwanza wa Dario, watu wa Mungu wanaamshwa kukabili jaribio la sanamu ya mnyama. Hapo awali walikuwa wameelewa baadhi ya kweli zinazohusiana na jaribio la sanamu ya mnyama, lakini sehemu wanayoijua muda mfupi kabla ya mwisho wa kipindi cha kinabii cha malaika wa pili imekuwa imefichwa gizani. Danieli alipokuwa akisoma Neno la kinabii la Mungu, na kisha akatambua umuhimu wa miaka sabini, akaongozwa kuomba, kama vile alivyokuwa ameongozwa kuomba alipotambua tishio la uhai au mauti la Nebukadneza kuhusu ndoto yake ya sanamu. Katika Danieli sura ya tisa, kama ilivyo katika Danieli sura ya pili, Danieli alipokuwa akiomba alipokea mwanga wa kinabii.
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.
Naam, nilipokuwa nikinena katika maombi, hata yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akiruka kwa haraka, akanigusa karibu na wakati wa sadaka ya jioni. Akanifahamisha, akanena nami, akasema, Ee Danieli, sasa nimetoka ili kukupa ujuzi na ufahamu. Danieli 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
"Ustadi na ufahamu" aliopewa Danieli alipokuwa akiomba vinaendana na sala yake katika sura ya pili.
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.
Ndipo Danieli akaenda nyumbani kwake, akawajulisha jambo hilo Hanania, Mishaeli, na Azaria, wenzake: ya kwamba waombe rehema kwa Mungu wa mbinguni kwa habari ya siri hii; ili Danieli na wenzake wasiangamie pamoja na wenye hekima wengine wa Babeli. Ndipo siri hiyo ikafunuliwa kwa Danieli katika maono ya usiku. Ndipo Danieli akamsifu Mungu wa mbinguni. Danieli 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.
Mstari juu ya mstari, sala mbili za Danieli ni sala ileile. Zote mbili zilitolewa katika kipindi cha historia kinachowakilisha kwa njia ya ishara mtihani wa kuona wa malaika wa pili, unaotokea kati ya tarehe 11 Septemba 2001 na sheria ya Jumapili inayokaribia. Pamoja na tishio la kifo lililokaribia kutekelezwa lililotolewa na Nebukadneza, na maarifa ya kinabii kuhusu miaka sabini ya Yeremia na kiapo cha mara saba cha Musa, Danieli anaomba sala ya Walawi ishirini na sita, huku akiomba Mungu amfunulie siri ya mwisho ya kinabii katika unabii wa Biblia. Siri ambayo Yohana anaitambua kama Ufunuo wa Yesu Kristo.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
Katika sura ya tisa, Danieli yuko katika kipindi cha mpito kati ya falme mbili. Babeli imeanguka hivi punde mikononi mwa Wamedi na Waajemi, kwa kuwa ni mwaka wa kwanza wa Dario, hivyo kuwaweka watu wa Mungu katika siku za mwisho kwenye sehemu ya mpito iliyoashiriwa katika harakati ya malaika wa kwanza na pia harakati ya malaika wa tatu.
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.”
Harakati ya Wamileraiti ya Filadelfia ilifanya mpito kwenda Laodikia mnamo 1856, na harakati ya Laodikia ya Future for America hubadilika kuwa harakati ya Filadelfia mwishoni mwa siku tatu na nusu za kuwa wafu katika barabara iliyotajwa katika Ufunuo sura ya kumi na moja. Jaribio lililoshindwa katika harakati ya Filadelfia ya Wamileraiti kuanzia 1856 hadi 1863, lilihusiana na fundisho la “mara saba.”
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Jaribio kwa harakati ya Walaodikia ya Future for America lina uhusiano na ulazima wa kutambua hali yao ya kutawanyika, na kisha kuingia katika maombi na uzoefu wa Mambo ya Walawi ishirini na sita. Danieli alikuwa wakati wa mpito kati ya Babeli na falme za Umedi na Uajemi, na kabla tu ya mwisho wa kipindi cha miaka sabini kilichoashiriwa na amri ya Koreshi. Miaka sabini ndiyo muktadha wa maombi ya Danieli, nao miaka sabini inawakilisha “mara saba” za Musa. Maombi yote mawili ya Danieli yanaendana na wakati wa mpito ulioashiriwa na “mara saba” katika harakati ya malaika wa kwanza, na pia katika harakati ya malaika wa tatu.
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.
“Siri” iliyofunuliwa kwa Danieli ni ufunuo wa sanamu ya Nebukadneza. “Siri” ya sanamu ya Nebukadneza katika siku za mwisho ni kwamba inawakilisha falme nane, si nne. Katika makala zilizotangulia zilizo katika jamii, “Wa Nane ni wa Wale Saba,” ukweli huu tayari umewekwa bayana. Ndani ya siri hiyo kuna ufunuo wa hatua ya mpito wakati wa nane anapowasili, ambaye ni wa wale saba. “Siri” ya sanamu ya Nebukadneza ni uthibitisho wa ufufuo wa pembe ya Uprotestanti wa kweli na pembe ya Ujamhuri. Ufufuo wa zote mbili unatambulisha kwamba kila pembe ni ya nane, lakini ni ya wale saba; na mpito kutoka ya sita hadi ya nane wa pembe zote mbili hutokea katika muktadha wa kinabii wa jaribio linalohusishwa na “mara saba” ya Musa. Mpito hutokea kama inavyowakilishwa na Danieli, muda mfupi kabla ya amri ya Koreshi, ambayo inawakilisha amri ya sheria ya Jumapili huko Marekani. Kisha katika sheria ya Jumapili, kwa mwendo wa kasi, jeraha la mauti la upapa linaponywa huku upapa unakuwa kichwa cha nane ambacho ni cha wale saba, kwa kuwa nalo pia hupitia mpito wa kinabii, kama inavyowakilishwa na sanamu ya Nebukadneza katika Danieli sura ya pili.
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.
Basi Danieli akaenda kwa Arioch, ambaye mfalme alikuwa amemweka ili kuwaangamiza wenye hekima wa Babeli; akamwambia hivi: Usiwaangamize wenye hekima wa Babeli; nipeleke mbele ya mfalme, nami nitamwonyesha mfalme tafsiri. Ndipo Arioch akamleta Danieli mbele ya mfalme kwa haraka, akamwambia hivi: Nimepata mtu mmoja miongoni mwa mateka wa Yuda atakayemjulisha mfalme tafsiri. Mfalme akajibu akamwambia Danieli, ambaye jina lake ni Belteshazzar, Je, waweza kunijulisha ndoto niliyoiona, na tafsiri yake? Danieli 2:24-26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Mara tu Danieli alipopewa ile siri, majina yake yote mawili yanatajwa, ikiainisha kwamba anawakilisha watu wa agano, ambao katika siku za mwisho wameingia tu katika harakati ya Wafiladelfia ya mia na arobaini na nne elfu. Anadhihirisha tabia ya mtumishi wa Mungu kwa kuomba kwamba mtu yeyote asiuwawe kwa sababu ya kushindwa kwao kuielewa “siri.” Tabia yake inapinganishwa na ya Arioki, mtumishi wa Nebukadneza, ambaye anatafuta sifa kwa mfalme kwa kumpata Danieli. Kisha Danieli anaonyesha tofauti kati ya udhihirisho wa kweli wa kinabii na ule wa wenye hekima wa Babeli, anapojibu swali la Nebukadneza kwa swali, na kisha, tofauti na Arioki, hatumii ufahamu wake wa “siri” kujipandisha cheo, bali anamwadhimisha Mungu wa mbinguni.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Danieli akajibu mbele ya mfalme, akasema, Siri ile ambayo mfalme ameitaka, wenye hekima, wanajimu, wachawi, wala waaguzi hawawezi kumfunulia mfalme; lakini yuko Mungu mbinguni afunuaye siri, naye amemjulisha mfalme Nebukadneza yatakayokuwa katika siku za mwisho. Ndoto yako, na maono ya kichwa chako ulalapo kitandani, ndiyo haya. Danieli 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Danieli aanza wasilisho lake la "siri" kwa kuitambulisha kama "siri" inayoeleza yatakayokuwa katika siku za mwisho. Siri ya historia iliyofichwa ya ngurumo saba inaonyesha yatakayokuwa katika siku za mwisho. Sanamu ya Nebukadneza ni kipengele cha siri ya siku za mwisho ambacho huondolewa muhuri wake kabla tu ya kufungwa kwa mlango wa rehema. Inafunuliwa kabla tu ya kufungwa kwa mlango wa rehema, katika kipindi cha mpito ambapo pembe zote mbili za mnyama atokaye nchi zinakuwa yule wa nane, aliye wa wale saba, kama inavyowakilishwa na Danieli katika mwaka wa kwanza wa Dario.
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.
Kuhusu wewe, ee mfalme, ulipokuwa kitandani mawazo yako yaliingia akilini mwako kuhusu yatakayotukia baadaye; naye afichuae siri amekujulisha yatakayotukia. Lakini mimi, siri hii haikufunuliwa kwangu kwa sababu ya hekima yoyote niliyo nayo kuliko yeyote aishiyaye, bali kwa ajili yao, ya wale watakaomjulisha mfalme tafsiri, na ili ujue mawazo ya moyo wako. Danieli 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Danieli anathibitisha ukweli kwa shahidi wa pili kwamba ndoto ya Nebukadneza inahusu siku za mwisho, anaposema, "Yeye afunuae siri anakujulisha yatakayotukia," "baadaye." Kisha Danieli anabainisha kwamba siri hiyo haikutolewa kwa ajili yake, wala kwa sababu alikuwa na hekima iliyomzidi mwanadamu mwingine yeyote, bali kwamba "siri" ilipewa Nebukadneza "kwa ajili ya wale watakaofunua tafsiri." "Siri" hiyo ilitolewa kwa ajili ya wale watakaowasilisha "tafsiri" ya ndoto hiyo kwa mfalme wa kiroho wa Babeli katika siku za mwisho. Siri hiyo ilipewa mahsusi kwa elfu mia arobaini na nne, kwa kuwa "siri" ni kwa wale wa siku za mwisho wanaotangaza anguko la mwisho la Babeli. Kisha Danieli anafunua ndoto ya sanamu iliyokuwa imefichwa gizani, na iliyozalisha jaribio la maisha au kifo.
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.
Wewe, ee mfalme, uliona, na tazama, sanamu kubwa. Sanamu hii kubwa, ambayo uangavu wake ulikuwa wa ajabu mno, ilisimama mbele yako; na umbo lake lilikuwa la kutisha. Kichwa cha sanamu hii kilikuwa cha dhahabu safi, kifua chake na mikono yake ya fedha, tumbo lake na mapaja yake ya shaba, miguu yake ya chuma, na nyayo zake sehemu ya chuma na sehemu ya udongo. Ukaona hata jiwe likakatwa bila mikono, likapiga ile sanamu katika miguu yake zilizokuwa za chuma na za udongo, na kuzivunja vipande vipande. Ndipo chuma, udongo, shaba, fedha, na dhahabu vikavunjika pamoja vipande vipande, vikawa kama makapi ya sakafu za kupepetea wakati wa kiangazi; na upepo ukavipeperusha, hata mahali pao hapakuonekana tena; na lile jiwe lililopiga ile sanamu likawa mlima mkubwa, likaijaza dunia yote. Hii ndiyo ndoto; nasi tutaieleza tafsiri yake mbele ya mfalme. Danieli 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.
Ndoto ya Nebukadneza ilibainisha falme za unabii wa Biblia tangu wakati wake hadi siku za mwisho, wakati wale laki moja na arobaini na nne elfu—wanaowakilishwa na Danieli katika uwasilisho wake kwa Nebukadneza, na pia na jiwe lililokatwa bila mikono—ambalo linaangamiza falme za duniani zilizowakilishwa katika ile sanamu, kisha linakuwa mlima unaojaza dunia yote. Ndoto hiyo ilikuwa kuhusu siku za mwisho, katika hatua ya mpito ya kinabii ambapo kwao siri ya mwisho ya kinabii imefunuliwa.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Kama ishara ya pembe ya kweli ya Kiprotestanti, kisha wanabeba ujumbe wa malaika wa tatu kwa ulimwengu unaoangamia. Ujumbe huo huongezeka hadi kuwa kilio kikuu wakati wa sheria ya Jumapili nchini Marekani, wakati alama ya mnyama inalazimishwa. Kabla ya amri hiyo, wale wanaowakilishwa na Danieli katika siku za mwisho wanapaswa kukabiliwa na jaribio la sanamu ya mnyama. Jaribio hilo ni jaribio la kuona, na linahitaji kwamba harakati zinazoleta amri ya sheria ya Jumapili zionekane na wale wanaowakilishwa na Danieli. Wanajaribiwa ili kubaini kama wamechagua mbinu ya Kiumungu inayowawezesha kuona jaribio la sanamu lililofichwa gizani. Jaribio lao linahusisha kujinyenyekesha binafsi na ungamo. Linahusisha kukiri kwamba Danieli alipewa ufahamu katika ndoto na maono, kwa maana wakikataa kusikia sauti ya Danieli ikilia nyikani, ni sawa na wale ambao katika siku za Kristo walikataa ujumbe wa Yohana Mbatizaji.
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.
Dada White anatujulisha kwamba vitabu vya Danieli na Ufunuo vinakamilishana, na neno ‘complement’ analolitumia linamaanisha kuleta katika ukamilifu. Mwishoni mwa Julai 2023, Simba wa kabila la Yuda alianza kufungua mihuri ya Ufunuo wa Yesu Kristo kama alivyokuwa ameahidi kufanya muda mfupi kabla ya mlango wa rehema kufungwa. Kwa kufanya hivyo, alibainisha kweli za kibiblia ambazo hapo awali zilikuwa zimeeleweka kwa usahihi, lakini sasa zilipaswa kueleweka katika muktadha wa siku za mwisho.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Moja ya kweli hizo ni mashahidi wawili wa Ufunuo kumi na moja. Nyingine ni historia ambayo ni utimizaji mkamilifu wa "ngurumo saba" za Ufunuo kumi. Ameleta ukweli kutoka katika mistari takatifu ya mageuzi inayozungumzia tukio la kukatishwa tamaa la tarehe 18 Julai 2020. Ametumia alama nne za njia zilizomo katika kila mojawapo ya mistari takatifu ya mageuzi, zinazoonyesha historia ya kutiwa nguvu kwa ujumbe wa kwanza hadi hukumu, kwa namna ambayo hapo awali haikuwahi kutambuliwa. Danieli sura ya pili huleta dhana nyingi kati ya hizi katika ukamilifu, ingawa ukweli huu wa kina umefichwa gizani kwa wale wanaokataa kula mbinu inayotambuliwa kama Alfa na 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.
Tunapohitimisha utafiti huu wa Danieli sura ya pili, tutatoa muhtasari na kuunganisha baadhi ya kweli na alama za njia zinazokamilishwa kupitia Danieli sura ya pili. Kwa kufanya hivyo, tunatambua kwamba siri iliyofunuliwa kwa Danieli katika maono ya usiku inawakilisha kweli hizi zenyewe.
We will set forth the summary and conclusion in the next article.
Tutawasilisha muhtasari na hitimisho katika makala ijayo.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Bwana anao mawakala aliowateua ili kuwakabili watu katika makosa yao na kurudi nyuma kwao. Wajumbe wake hutumwa kutoa ushuhuda ulio wazi ili kuwaamsha kutoka hali yao ya usingizi na kuwafungulia kwa ufahamu wao maneno ya thamani ya uzima, Maandiko Matakatifu. Watu hawa wasiwe wahubiri tu, bali wahudumu, wabeba nuru, walinzi waaminifu, watakaoona hatari inayotishia na kuwaonya watu. Ni lazima wafanane na Kristo katika shauku yao ya dhati, katika busara yao makini, katika jitihada zao binafsi; kwa kifupi, katika huduma yao yote. Wanapaswa kuwa na uunganisho ulio hai na Mungu, na wawe wamezoea mno unabii na masomo ya kivitendo ya Agano la Kale na Agano Jipya hata waweze kutoa katika hazina ya neno la Mungu mambo mapya na ya kale.” Ushuhuda, juzuu ya 5, 251.