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# The Book of Daniel - Number Eleven

Igitabo cya Daniyeli — Umubare Cumi n’Umwe

Prophetic Tests in Darkness and the Rise of the Image

Ibigerage by’Ubuhanuzi mu Mwijima n’Ivuka ry’Ishusho

Author

Jeff Pippenger

Published

December 6, 2023

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Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.

Daniyeli igice cya mbere kigaragaza ubutumwa bw’umumarayika wa mbere, naho igice cya kabiri kigahagararira ubutumwa bw’umumarayika wa kabiri. Mu kimenyetso cy’ubuhanuzi, ubutumwa bwa mbere ni ubwo gutinya Imana, ubwa kabiri ni ubwo guha Imana icyubahiro, naho ubutumwa bwa gatatu bukagaragaza igihe cy’urubanza. Mbere y’uko twinjira mu buryo butaziguye mu gice cya kabiri cya Daniyeli, birakenewe ko habanza gukorwa isubiramo rito. Ubutumwa bw’umumarayika wa kabiri cyane cyane bugaragaza kugwa kwa Babuloni.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Hakurikiraho undi mumarayika, avuga ati: Babuloni iraguye, iraguye, wa murwa ukomeye, kuko yahaye amahanga yose kunywa ku nzoga y’uburakari bw’ubusambanyi bwayo. Ibyahishuwe 14:8.

The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.

Marayika wa kabiri asobanura kugwa kwa Babuloni ko ari uko yatumye “amahanga yose anywa ku nzoga y’uburakari bw’ubusambanyi bwe.” Kugwa kwe ni igisubizo cy’uko yakoze ubusambanyi n’amahanga yose. Ubwo busambanyi buzanywa n’inyigisho ze z’ibinyoma, zigereranywa n’“inzoga.” Itorero Gatolika rigizwe n’inyigisho nyinshi z’ibinyoma, ariko inyigisho y’ikinyoma ihuzwa by’umwihariko no kugwa kwaryo ni ya nyigisho y’ikinyoma itera “uburakari” bwarwo. Iyo nyigisho ni uguhuriza hamwe itorero na leta, itorero rikaba ari ryo rigenzura uwo mubano. Uburakari bw’Itorero Gatolika ni ukurenganya no gutoteza abo ryita abahakanyi. Uburakari bwarwo busohora binyuze mu busambanyi bwarwo n’abami b’isi. Iyo butagira isano n’abami b’isi no kubagenzura, ntibwari kugira ubushobozi bwo gutoteza abo bushyira mu rwego rw’abahakanyi. Bityo rero, kugwa kwaryo kwa kabiri kuranga ingingo iri imbere mu gihe ubwo bushobora kongera gukora uburakari bwabwo nk’uko bwabikoze kera, bukomoka ku busambanyi bwarwo n’abami b’isi. Abami b’isi binjira muri uwo mubano unyuranyije n’amategeko banyoye ibinyoma byabwo. Kugwa kwa Babuloni gutangazwa ku nshuro ya nyuma mu Ibyahishuwe igice cya cumi n’umunani.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.

> Hanyuma y’ibyo mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, kandi ihindutse ubuturo bw’abadayimoni, n’igihome cy’umwuka mubi wose, n’akazu k’inyoni yose ihumanye kandi yangwa. Kuko amahanga yose yanyoye ku nzoga z’uburakari bw’ubusambanyi bwayo, kandi abami bo mu isi basambanye na yo, n’abacuruzi bo mu isi bakungahajwe n’ubwinshi bw’ibinezeza byayo. Nuko numva irindi jwi rivuye mu ijuru, rivuga riti: Nimusohokemo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha byayo, kandi kugira ngo mutagerwaho n’ibyago byayo. Kuko ibyaha byayo byageze no mu ijuru, kandi Imana yibutse gukiranirwa kwayo. Muyihore nk’uko na yo yabahoreye, kandi muyigwirize kabiri hakurikijwe imirimo yayo: mu gikombe yujuje, namwe mukiyuzurizemo kabiri. Ibyahishuwe 18:1–6.

The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.

Igihe cy’igeragezwa cy’itorero Gatolika cyarangiye mu 1798, ariko rizasubira gukora akarengane k’itoteza ryakoze mu Bihe by’Umwijima, mu gihe cy’amategeko y’icyumweru kiri hafi kuza.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Ariko ndafite bike ngucyaha, kuko wemera ko wa mugore Yezebeli, witwa ubwe umuhanuzikazi, yigisha kandi akayobya abagaragu banjye ngo basambane kandi barye ibyaterekerejwe ibigirwamana. Kandi namuhaye igihe ngo yihane ubusambanyi bwe, ariko ntiyihana. Dore, nzamujugunya ku gitanda, kandi n’abasambana na we nzabajugunya mu makuba akomeye, keretse bihannye ibikorwa byabo. Ibyahishuwe 2:20–22.

She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.

Yahawe imyaka igihumbi na magana abiri na mirongo itandatu yo kwihana, ariko arabyanga. Ya myaka itatu n’igice y’amapfa yagejeje kuri Mount Carmel, na yo yahawe Yezebeli ngo yihane, ariko na we arabyanga. Mu itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe za Amerika, uwa mbere mu bami bo mu isi basambana na we mu minsi y’imperuka ni Leta Zunze Ubumwe za Amerika, ya nyamaswa iva mu isi yo mu Byahishuwe 13. Bityo rero iba yujuje igikombe cy’igihe cyayo cy’igeragezwa.

> “The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.

> “Ihanga rikomeye kurusha ayandi kandi ryahawe ubutoni bwinshi ku isi ni Leta Zunze Ubumwe za Amerika. Ubuyobozi bwuje ubuntu bwakingiye iki gihugu, kandi bukisukaho imigisha y’indobanure iva mu Ijuru. Aha ni ho abatotejwe n’abarenganyijwe babonye ubuhungiro. Aha ni ho ukwizera kwa Gikristo mu butungane kwabwo kwigishijwe. Ubu bwoko bwahawe umucyo mwinshi n’imbabazi zitagereranywa. Ariko izo mpano zasubijwe kutagira ishimwe no kwibagirwa Imana. Uhoraho utagira iherezo abarira amahanga, kandi icyaha cyayo kigenerwa n’umucyo yanze. Ubu inyandiko iteye ubwoba ihagaze mu gitabo cyo mu Ijuru iregera igihugu cyacu; ariko icyaha kizuzuza urugero rw’ubugome bwacyo ni icyo gutesha agaciro amategeko y’Imana.

> “Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.

> “Hagati y’amategeko y’abantu n’amabwiriza ya Yehova hazabaho intambara ya nyuma ikomeye yo muri rwa mpaka hagati y’ukuri n’ikinyoma. Ubu twinjiye muri urwo rugamba,—si urugamba hagati y’amatorero ahanganye ahatanira ubutware, ahubwo ni hagati y’idini rya Bibiliya n’idini ry’imigani n’imigenzo. Imbaraga zizishyira hamwe zirwanye ukuri no gukiranuka muri iyi ntambara ubu zirimo gukora zishishikaye.” Spirit of Prophecy, volume 4, 398.

At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.

Mu gihe cy’itegeko ryo ku Cyumweru, ikimenyetso cy’inyamaswa gishyirwa mu bikorwa ku ngufu, bityo “amategeko y’Imana agahinduka ubusa.” Mbere y’itegeko ryo ku Cyumweru, ishusho y’inyamaswa ibanza kuremwa mu gihugu cya Leta Zunze Ubumwe z’Amerika. Itegeko ryo ku Cyumweru riza ku ngingo runaka y’igihe, ariko kuremwa kw’ishusho y’inyamaswa ni igihe kirekire. Icyo gihe ni cyo gihe cy’ubuhanuzi kigereranywa n’igihe cy’ubuzima bwa Daniyeli, nk’uko kigereranywa n’imyaka mirongo irindwi y’ubunyage ivugwa muri Daniyeli igice cya mbere. Iyo myaka mirongo irindwi yatangiranye na Yehoyakimu, ishushanya igihe ubutumwa bwa mbere bwahawe imbaraga ku wa 11 Nzeri 2001, kandi irangirana no guhindura ubusa amategeko y’Imana, nk’uko bigereranywa n’“iteka” rya Kuro.

The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.

Amateka y’ubuzima bwa Daniyeli bw’ubuhanuzi bw’imyaka mirongo irindwi ni ikimenyetso cy’imirongo myinshi y’ubuhanuzi. Agereranya igihe cyo gushyirwaho ikimenyetso cy’ab’ibihumbi ijana na mirongo ine na bine. Agereranya urugendo rw’ibice bitatu by’igeragezwa rugaragazwa n’abamarayika batatu bo mu Byahishuwe igice cya cumi na kane, kandi agereranya imiterere y’ijambo ry’Igiheburayo “ukuri.” Agereranya kwezwa kw’abahungu ba Lewi gusohozwa n’intumwa y’isezerano. Agereranywa no kuba Kristo yarahanaguye urusengero incuro ebyiri. Agereranywa n’ubuhakanyi bugenda bwiyongera mu Yerusalemu buri mu bice bya munani n’icya cyenda bya Ezekiyeli. Nanone agereranya amateka aho ishusho ya ya nyamaswa ikorwe muri Leta Zunze Ubumwe za Amerika.

The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.

Igishushanyo cy’inyamaswa na cyo kigereranywa n’ubusambanyi bwa Yezebeli na Ahabu, ubusambanyi bwa Herode na Herodiya, inyana y’izahabu yo kwigomeka kwa Aroni, insengero ebyiri z’impimbano zo gusengeramo za Yerobowamu ziri i Beteli n’i Dani, abahanuzi ba Bayali n’abahanuzi ba Ashtaroti mu nkuru y’Umusozi wa Karumeli. Ubusobanuro bwonyine bw’igishushanyo cy’inyamaswa buboneka mu nyandiko za Ellen White ni ihuriro ry’itorero n’ubutegetsi bwa Leta, aho itorero ari ryo rigenzura uwo mubano. Iyo ngingo y’itorero ritegeka Leta ni yo nkingi y’ingenzi inyandiko yera, ari yo Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika, yagenewe kurinda. Igihe ihame ryo gutandukanya itorero na Leta rizaba ritawe ku ruhande n’inyamaswa yo mu isi mu itegeko ryo ku Cyumweru rigiye kuza vuba, ihuriro ryuzuye ry’itorero na Leta muri Leta Zunze Ubumwe za Amerika rizaba risohoye.

From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.

Kuva ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika habaho ikigeragezo kiboneka n’amaso, gishingiye ku kuba abigishwa b’ubuhanuzi bamenya imiterere y’ishusho y’inyamaswa iri kubumbwa. Ubu turi ku mpera nyakuri z’iyo nzira. Mu nzira yo kubumba ishusho y’inyamaswa hariho ibikorwa byinshi bigenda byunganirana bikageza ku kwera kwayo kuzura ku itegeko ryo ku Cyumweru, aho ikimenyetso cy’inyamaswa gishyirwa mu bikorwa ku gahato. Hariho ibikorwa bya politiki, ibikorwa by’idini, ibikorwa by’imibereho y’abaturage n’ibikorwa by’ubukungu. Mwite ku bintu bivugwaho hano bifitanye isano no kubumbwa kw’ishusho y’inyamaswa mu gice gikurikira.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Ubu imyiteguro irimo irakomeza, kandi ingamba ziri mu bikorwa, zizavamo kurema igishushanyo cy’inyamaswa. Hazabaho ibyabaye mu mateka y’isi bizasohoza ibyo ubuhanuzi bwahanuye kuri iyi minsi ya nyuma.” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.

Ishusho ry’igishushanyo cy’inyamaswa rikubiyemo imyiteguro ikomeza gutera imbere, irimo “ibintu bibaho” n’“imigendekere,” byombi bivugwa mu bwinshi. Amateka agereranywa n’imyaka mirongo irindwi y’ubunyage bwa Daniyeli yatangiranye na Yehoyakimu, arangirana n’itegeko rya Kuro. Yesu agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikintu, kandi hariho “itegeko” rigereranya intangiriro y’igihe cy’icyitegererezo cy’imyaka mirongo irindwi y’ubuhanuzi ya Daniyeli. Iryo “tegeko” ryari USA Patriot Act, ryashingiwe ku mugaragaro ku gitero cy’Abayisilamu cy’umubabaro wa gatatu. Ariko bitandukanye n’amateka y’amabwiriza nyobozi y’igitugu ya Aburahamu Lincoln mu Ntambara y’Abanyagihugu, cyangwa aya Franklin Roosevelt mu Ntambara ya Kabiri y’Isi Yose, Patriot Act iracyakurikizwa, kandi bishoboka cyane ko izarushaho gushimangirwa no gukomezwa uko ubushyamirane n’Ubuyisilamu bw’isi yose bugenda bwiyongera. Amabwiriza nyobozi yo mu Ntambara y’Abanyagihugu no mu Ntambara ya Kabiri y’Isi Yose yarangiye hamwe n’iherezo ry’ubushyamirane, ariko ntihazabaho iherezo ry’ubushyamirane n’Ubuyisilamu bw’isi yose; ahubwo hazabaho ibitero by’iterabwoba birushaho kwiyongera hirya no hino ku isi.

There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.

Muri umuco w’Iburasirazuba hariho amafilozofiya abiri y’ingenzi agenga amategeko: Amategeko y’Icyongereza n’Amategeko y’Abaroma. Ishingiro ry’Amategeko y’Icyongereza ni uko umuntu aba ari umwere kugeza igihe ahamijwe icyaha, naho ishingiro ry’Amategeko y’Abaroma ni uko umuntu aba ari umunyacyaha kugeza igihe agaragaje ko ari umwere. Itegeko rya USA Patriot Act ni urugero rusanzwe rw’Amategeko y’Abaroma, kandi rihagaze mu buryo bunyuranye rwose n’Amategeko y’Icyongereza. Iki ni kimwe muri ibyo “bikorwa” byagombaga kuzabaho mu iremwa ry’ishusho y’inyamaswa. Niba Leta Zunze Ubumwe z’Amerika zigomba guhinduka ishusho ya Gatolika, byari ngombwa ko filozofiya ya Gatolika mu by’idini no muri politiki ibanza gushyirwaho muri Leta Zunze Ubumwe z’Amerika mbere y’ishyirwa mu bikorwa ry’ikimenyetso cy’inyamaswa.

> “This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.

> “Iyi ngingo iri kundemera cyane mu mutima. Muyitekerezeho; kuko ari ikibazo gifite akamaro gakomeye cyane. Ni nde muri aya matsinda yombi tuzahurizaho inyungu yacu? Ubu turi guhitamo, kandi bidatinze tuzamenya gutandukanya ukorera Imana n’utayikorera. Musome igice cya kane cya Malaki, kandi mukitekerezeho mushyizeho umutima. Umunsi w’Imana uri hafi cyane kutugeraho. Isi yahinduye itorero. Byombi biri mu bwuzuzanye, kandi birimo gukurikiza politiki y’igihe gito idafite kureba kure. Abaporotesitanti bazakorera ku bategetsi b’igihugu kugira ngo bashyireho amategeko yo kugarura ubutegetsi bwatakaye bw’umuntu w’icyaha, wicaye mu rusengero rw’Imana, yiyerekana ko ari Imana. Amahame ya Kiliziya Gatolika y’Abaroma azashyirwa mu maboko y’ubwitonzi n’uburinzi bwa Leta. Uku gutatira Imana kw’ihanga kuzahita gukurikirwa vuba no kurimbuka kw’ihanga. Uguhamya k’ukuri kwa Bibiliya ntikuzongera kwihanganirwa n’abagize amategeko y’Imana atari yo aba urugero rw’imibereho yabo. Ni bwo ijwi rizumvikana riturutse mu mva z’abahowe Imana, bahagarariwe n’imitima Yohani yabonye yishwe bazira ijambo ry’Imana n’ubuhamya bwa Yesu Kristo bari bafite; ni bwo isengesho rizazamuka riturutse kuri buri mwana w’Imana w’ukuri, riti, ‘Ni igihe, Mwami, ko ukora: kuko bahinduye ubusa amategeko yawe.’” General Conference Daily Bulletin, January 1, 1900.

The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.

Igice kibanziriza iki kigaragaza igihe “amahame ya Kiliziya Gatolika y’i Roma azashyirwa mu kwitabwaho no kurindwa na Leta,” ko kizaba ari mu gihe cy’itegeko ry’icyumweru. Itegeko ry’icyumweru ni iherezo ry’igihe cy’ikigereranyo cyatangiye ku wa 11 Nzeri 2001. Patriot Act mu ntangiriro, ni ikigereranyo cy’itegeko ry’icyumweru ku iherezo. Bibiri mu byabaye byazanweho kugira ngo hagireho ishusho y’inyamaswa ni ukuza kw’akaga ka gatatu, hamwe na Patriot Act yakurikiyeho.

The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.

Ishyirwaho ry’ishusho y’inyamaswa ni ikigeragezo aho iherezo ryacu ry’iteka rizafatirwaho umwanzuro, kandi kibanziriza itegeko ryo ku Cyumweru. Ku itegeko ryo ku Cyumweru ni ho igihe cyacu cy’igeragezwa, nk’Abadiventisiti b’Umunsi wa Karindwi, kirangirira, kandi ni ho ikimenyetso kigaragara gishyirwaho kandi ibendera rikazamurwa. Ishyirwaho ry’ishusho y’inyamaswa ribaho mbere y’itegeko ryo ku Cyumweru, mbere yo gushyirwaho ikimenyetso kigaragara, kandi mbere y’irangira ry’igihe cy’igeragezwa.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Uwiteka yanyeretse neza ko ishusho y’inyamaswa izashyirwaho mbere y’uko igihe cy’igeragezwa gifungwa; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo iherezo ryabo ry’iteka rizagenwa. Ibyo mwemera ni uruvange rw’ibidahuye, ku buryo ari bake cyane bazabishukwa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Mu Byahishuwe 13 iyi ngingo igaragazwa mu buryo bugaragara; [Ibyahishuwe 13:11–17, byavuzwe].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.

> “Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso. Abose bagaragaje ukudahemuka kwabo ku Mana bubahiriza amategeko yayo, kandi banga kwemera isabato y’impimbano, bazabarirwa munsi y’ibendera ry’Umwami Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana ihoraho. Naho abareka ukuri gukomoka mu ijuru kandi bakemera isabato yo ku Cyumweru, bazahabwa ikimenyetso cy’inyamaswa” Manuscript Releases, volume 15, 15.

The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.

Igihe cyagenewe kuremwa kw’igishushanyo cy’inyamaswa cyashushanyijwe n’imyaka mirongo irindwi y’ubunyage bwa Daniyeli. Daniyeli yabanje kunyura mu igeragezwa ryo kubaha Imana, ahitamo kurya ibyokurya by’Imana byonyine. Igeragezwa rya mbere rya Daniyeli ryari iryerekeye indyo. Igeragezwa rya kabiri rya Daniyeli ryari iryerekeye ibyo amaso abona, kandi ryabaye ku iherezo ry’igihe cy’igeragezwa cy’iminsi icumi cyo kurya indyo y’Imana, bitandukanye no kurya indyo y’i Babuloni. Intsinzi y’iyo ndyo yagaragariye mu ishusho y’umubiri wa Daniyeli. Igeragezwa rya kabiri ni iryerekeye ibyo amaso abona. Igeragezwa rya mbere ni iryerekeye indyo. Daniyeli yeretse ukwizera kwe, atsinda igeragezwa rya mbere, ariko mu igeragezwa rya kabiri, Daniyeli ntiyashoboraga kubona mbere y’igihe niba yari kugaragara “abyibushye kandi arushijeho gusa neza” kurusha abaryaga indyo y’i Babuloni. Buri gihe habaho abantu basa neza cyane, nyamara bakarya ibiribwa bibi cyane, kandi habaho n’abaharanira kuvugurura ubuzima babigiranye umutimanama, nyamara bagasa n’urupfu rugenda.

The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.

Gukoresha kwa Daniyeli kwifata no kwizera kwe mu kigeragezo cya mbere ni byo byamukomeje mu cya kabiri, nubwo ingaruka z’igihe cya kabiri cy’igeragezwa zari zitwikiriwe n’“umwijima”. Abamillerite bariye agatabo gato ku wa 11 Kanama 1840, hanyuma bahimbaza Imana mu gutangaza ubutumwa bw’Induru yo Mu Gicuku, ubwo ubwo butumwa bwakwiraga mu gihugu hose nk’umuraba ukomeye. Ikigeragezo cya kabiri ni ikigeragezo cy’amaso, kibanzirizwa n’ikigeragezo nyakuri kandi cy’umwuka cyerekeye indyo, maze kigakurikirwa n’ikigeragezo gihanuye cyo kugeresha ukuri. Ikigeragezo cya kabiri gisaba kugaragaza mu buryo bugaragara ukwizera kwari kwaravuzwe mu kigeragezo cya mbere.

> Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.

> Noneho ni ko kwizera ari ko kugaragaza ukuri kw’ibyiringiro by’ibizaza, ni ko gihamya cy’ibitagaragara. Kuko ari ko abakurambere baheshejwe ubuhamya bwiza. Abaheburayo 11:1, 2.

Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.

Igice cya kabiri cya Daniyeli ni ikigeragezo kigaragara, kandi gisohozwa neza gusa iyo indyo yatoranyijwe mu kigeragezo cya mbere ishyizwe mu bikorwa mu buryo bukora mu gikorwa cy’igeragezwa.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Kuko iyerekwa rigitegereje igihe cyagenwe; ariko ku iherezo rizavuga, kandi ntirizabeshya. Nubwo ryatinda, uritegereze; kuko rizaza rwose, ntirizatinda. Dore umutima we wishyize hejuru ntutunganye muri we; ariko umukiranutsi azabeshwaho n’ukwizera kwe. Habakuki 2:3, 4.

The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.

Ingaruka y’ikigeragezo cya kabiri yasizwe mu mwijima kugira ngo igaragaze niba kwizera kwatangajwe mu kigeragezo cya mbere kwari ukwizera nyakuri.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Umucyo wihariye Yohana yahawe, kandi ukagaragazwa n’inkuba ndwi, wari ugusobanura ibyabaye byari kuzaba munsi y’ubutumwa bwa marayika wa mbere n’uwa kabiri. Ntiyari ibyiza ko abantu bamenya ibyo bintu, kuko ukwizera kwabo kwagombaga byanze bikunze kugeragerezwa. Mu migambi y’Imana, ukuri gutangaje cyane kandi gushingiye ku rwego rwo hejuru kwari kuzatangazwa. Ubutumwa bwa marayika wa mbere n’uwa kabiri bwagombaga kwamamazwa, ariko nta wundi mucyo wagombaga guhishurwa mbere y’uko ubu butumwa bukoze umurimo wabwo wihariye.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.

Birakwiriye mu buryo bw’Imana ko Daniyeli igice cya kabiri gishingiye ku gishushanyo, kuko gihagarariye ikigeragezo cy’ishusho y’inyamaswa. Abo banyeshuri b’ubuhanuzi bamenye ko ku wa 11 Nzeri 2001 habayeho isohozwa ry’ubuhanuzi, barya mu buryo bw’ikigereranyo igitabo cyahishwe. Hanyuma bayobowe gusubira mu nzira za kera z’Abadiventisimu nk’uko zigaragara ku Mbonerahamwe z’abapangurambere zo mu 1843 no mu 1850. Izo nzira za kera zagaragaje urugendo rw’umumarayika wa mbere, maze nyuma bayoborwa gusobanukirwa ko rwagereranyaga urugendo rw’umumarayika wa gatatu. Ibyahishuwe byose by’agaciro bayobowe gusobanukirwa byaje kuboneka binyuze mu gusobanukirwa uburyo bw’ubuhanuzi bahawe. Ubwo buryo bwagereranyijwe n’uburyo bwa William Miller, bwemejwe igihe ubutumwa bwa mbere bw’amateka ye bwahawe imbaraga ku wa 11 Kanama 1840.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Mu mwaka wa 1840 habayeho ubundi busohore butangaje bw’ubuhanuzi bwakanguriye abantu benshi cyane kubwitaho. Imyaka ibiri mbere yaho, Josiah Litch, umwe mu bakozi b’ingenzi babwirizaga iby’ukuza kwa kabiri, yasohoye isobanuro cy’Ibyahishuwe 9, ahanura ko Ubwami bwa Ottoman buzagwa. Dukurikije imibare ye, ubwo butegetsi bwagombaga guhirikwa... ku wa 11 Kanama 1840, igihe ububasha bwa Ottoman i Constantinople bushobora kwitezwe ko buzavunwa. Kandi ibi, ndizera ko, bizasangwa ari ko biri.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Mu gihe nyir’izina cyari cyaravuzwe, Turukiya, ibinyujije ku bahagarariye bayo, yemeye kurindwa n’ibihugu by’i Burayi byari byishyize hamwe, bityo yishyira munsi y’ubutegetsi bw’ibihugu bya Gikristo. Icyo cyabaye cyasohoje neza rwose ubuhanuzi. Igihe ibyo byamenyekanaga, abantu benshi bemeye ko amahame yo gusobanura ubuhanuzi yakurikizwaga na Miller n’abo bari bafatanyije yari ari ukuri, maze umurimo wo kwamamaza ukuza kwa Kristo uhabwa imbaraga zitangaje. Abantu bize kandi bafite icyubahiro bifatanyije na Miller, haba mu kubwiriza no mu gutangaza ibitekerezo bye, kandi kuva mu 1840 kugeza mu 1844 uwo murimo wagutse vuba.” The Great Controversy, 334, 335.

When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.

Ubwo abantu bemeraga ko tariki ya 11 Nzeri 2001 ari ugusohora k’ubuhanuzi, ni na ko kandi “bemezwaga ukuri kw’amahame yo gusobanura ubuhanuzi yakiriwe na” Future for America. Marayika yari yaramanutse azanye igitabo gihishwe kandi ategeka abari kurya, ngo barye. Imitekerereze y’ubuhanuzi ikubiye mu gitabo gito cy’amateka y’Abamilerite, no mu gitabo gihishwe cy’amateka y’iki gihe cyacu, ni yo ikenewe kugira ngo umuntu ayoboke amahoro mu kigeragezo cyo kuremwa kw’ishusho y’inyamaswa. Ariko nyuma yo kurya, cyangwa kwinjiza muri we uburyo bw’ubuhanuzi, umunyeshuri agomba nyuma yaho kugaragaza gihamya iboneka n’amaso y’ibyo yari yarariye mbere. Icyo gikorwa cyo kwizera kigomba kugaragazwa n’ikigeragezo gitsindwa cyangwa gitsindirwa mu buryo butanga igisubizo “cy’umwijima”.

The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.

Amategeko y’ubuhanuzi ya William Miller mu mateka y’umumarayika wa mbere, afatanyije n’imfunguzo z’ubuhanuzi zashyizweho mu mateka y’umumarayika wa gatatu, bituma abigishwa b’ubuhanuzi bamenya ko buri mumarayika muri ba batatu bo mu Ibyahishuwe cumi na bine yazanye ubutumwa buri mu gitabo gito cyagombaga kuribwa. Uburyo bahisemo kurya icyo gitabo butuma abo bigishwa babona rero ko igihe umumarayika wo mu Ibyahishuwe cumi n’umunani yamanukaga ku wa 11 Nzeri 2001, yari afite mu ntoki ze igitabo kigomba kuribwa, nubwo icyo kintu kitavugwa mu buryo butaziguye mu gice cya cumi n’umunani.

The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.

Umumarayika yari afite igitabo gihishwe mu kuboko kwe. Uwo murongo wa gihanuzi ni wo Daniyeli ahagararira igihe yahitagamo kwanga ibyokurya by’i Babuloni. Uwo murongo wa gihanuzi ni wo ukenewe kugira ngo umuntu abashe kubona ishusho y’inyamaswa iri kuremwa; kuko nubwo twamenyeshejwe ko hariho “imigendekere” n’“ibyabaye” bizazanwa mu kurema ishusho y’inyamaswa, twamenyeshejwe kandi ko umugambi wo gushyiraho amategeko ya Ku Cyumweru urimo kugenda uba mu “mwijima.” Tugomba kugira “indorerwamo zo kurebera nijoro” zo mu buryo bw’umwuka kugira ngo tubashe kubona imigendekere yabo mu mwijima, kuko ari iremwa ry’ishusho, ariko ikaremerwa mu “mwijima.” Bizamenyekana gusa binyuze ku mategeko ya gihanuzi umwigishwa w’ubuhanuzi yemeye igihe yamenyaga ko ku wa 11 Nzeri 2001 ari ugusohora k’ukuza kwa Ishyano rya gatatu.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Imana yahishuye ibizaba mu minsi y’imperuka, kugira ngo ubwoko bwayo bwitegure guhagarara bukarwanya igihuhusi cy’ukurwanywa n’uburakari. Ababuriwe iby’ibizaba imbere yabo ntibakwiye kwicara bategereje batuje umuyaga ugiye kuza, bihumuriza yuko Umwami azakingira indahemuka ze ku munsi w’amakuba. Dukwiriye kumera nk’abantu bategereje Umwami wabo, tutari mu gutegereza kw’ubute, ahubwo turi mu murimo w’ubwira n’umwete, dufite kwizera kutajegajega. Iki si igihe cyo kwemera ko ibitekerezo byacu bihugishwa n’ibintu bidafite akamaro kanini. Mu gihe abantu basinziriye, Satani ari gukora ashishikaye ategura ibintu kugira ngo ubwoko bw’Umwami butazabona imbabazi cyangwa ubutabera. Ubu urugendo rwo gushyigikira icyumweru nk’umunsi w’ikiruhuko rurimo kwihishira mu mwijima. Abayobozi bahisha ikibazo nyakuri, kandi benshi bifatanya n’uyu mutwe na bo ubwabo ntibabona aho uwo murongo w’ibanga werekeza. Ibyo uwo mutwe wigamba biroroshye kandi bigaragara nk’ibya Gikristo, ariko ubwo uzavuga, uzahishura umwuka wa cya kiyoka. Ni inshingano yacu gukora ibiri mu bushobozi bwacu byose kugira ngo twirinde akaga gateye ubwoba kadutegereje. Dukwiriye gushaka gukuraho urwikekwe twishyira mu mucyo ukwiriye imbere y’abantu. Dukwiriye kubashyira imbere ikibazo nyakuri kiriho impaka, bityo tugashyiraho uko kwamagana gukomeye kurusha ukundi kwose kurwanya ingamba zigamije kugabanya umudendezo w’umutimanama. Dukwiriye gusaka Ibyanditswe Byera kandi tukabasha gutanga impamvu y’ukwizera kwacu. Umuhanuzi aravuga ati: ‘Abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe mu banyabyaha uzabyumva; ariko abanyabwenge bo bazabyumva.’ ” Testimonies, voliyumu 5, 452.

Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”

Daniyeli ahagarariye “abanyabwenge” bashobora kubona urujya n’uruza rugamije gushyiraho amategeko y’Icyumweru, nubwo ruri gukorerwa mu “mwijima.” Ashobora kubikora, kuko yatsinze ikigeragezo cy’ibyokurya mbere y’ikigeragezo cy’amaso. Ikigeragezo cy’amaso cy’ikorwa ry’ishusho y’inyamaswa kibera mu “mwijima.”

We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.

Mu nyandiko itaha tuzatangira gusuzuma igice cya kabiri cy’igitabo cya Daniyeli nk’ubutumwa bw’umumarayika wa kabiri.

> And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.

> Kandi nzayobora impumyi inzira zitigeze kumenya; nzaziyobora mu mayira zitigeze zimenya: umwijima nzawuhindura umucyo imbere yazo, n’ibigoramye nzabitunganye. Ibyo ni byo nzazikorera, kandi sinzazitererana. Yesaya 42:16.

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