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# The Book of Daniel - Number Eleven

Ekitabo kya Danyeri - Ennamba kkumi n’emu

Prophetic Tests in Darkness and the Rise of the Image

Ebigezo eby’obunnabbi mu kizikiza n’okutumbuka kw’ekifaananyi

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.

Danyeri essuula esooka emirira obubaka bw'omalayika asooka, ate essuula ey'okubiri emirira obubaka bw'omalayika ow'okubiri. Mu bifananyi by'obunnabbi, obubaka obusooka kwe okutya Katonda, obw'okubiri kwe okuwa Katonda ekitiibwa, ate obw'okusatu bulaga essaawa y'omusango. Nga tetunnayingira butereevu mu ssuula ey'okubiri eya Danyeri, kyetaagisa okuddamu akatono. Obubaka bw'omalayika ow'okubiri businga kulaga okugwa kwa Babulooni.

> 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.

> Era n'addirira malaika omulala, ng'agamba nti, Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yaleetera amawanga gonna okunywa omwenge ogw'obusungu bw'obwenzi bwe. Okubikkulirwa 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.

Malayika ow'okubiri ategeeza nti okugwa kwa Babulooni kuba kubanga yaleetera amawanga gonna okunywa ‘omwenge ogw’obusungu bw’obukaba bwayo.’ Okugwa kwayo kuba ng’ekuviiridde ku kukaba nayo n’amawanga gonna. Obukaba obwo buleeterwa enjigiriza zaayo ez’enkyamu, eziragiddwa ng’ ‘omwenge.’ Ekkanisa Katolika erimu enjigiriza nnyingi ez’enkyamu, naye enjigiriza enkyamu ey’ekwatagana butereevu n’okugwa kwayo ye ensibuko y’ ‘obusungu’ bwayo. Enjigiriza eyo ye okugatta ekkanisa ne gavumenti, nga ekkanisa y’efuga obukolagana obwo. Obusungu bw’Ekkanisa Katolika bwe kubonyaabonya abo b’eyalanga ng’abakyamu mu by’eddiini. Obusungu obwo bukolebwa mu bukaba bwayo n’abakabaka b’ensi. Singa teyali na kukwatagana n’obufuga ku bakabaka b’ensi, teyandibadde na maanyi okubonyaabonya abo b’abalaga ng’abakyamu. Kale okugwa kwayo okw’okubiri kulaga ekiseera ekirijja lwe ejja kuddamu okukola obusungu bwayo nga bwe yakola edda, ekireetebwa obukaba bwayo n’abakabaka b’ensi. Abakabaka b’ensi bayingira mu bukolagana obutali mu mateeka nga banywa obulimba bwayo. Okugwa kwa Babulooni kulangirirwa omulundi ogw’enkomerero mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omunaana.

> 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.

> Awo oluvannyuma lw'ebyo nalaba malayika omulala ng'akka okuva mu ggulu, ng'alina amaanyi amangi; n'ensi ne yaka olw'ekitiibwa kye. N'aalaajana n'eddoboozi ery'amaanyi nnyo, ng'agamba nti, Babulooni omukulu agudde, agudde, era afuuse ekifo eky'okubeeramu badayimooni, n'obuddukiro bw'omwoyo gwonna ogw'ekivve, ne kisiba kya nnyonyi zonna ezitali nnyonjo era ezikyayibwa. Kubanga amawanga gonna gaanywa ku wayini w'obusungu bw'obwenzi bwe, era bakabaka b'ensi baakola naye obwenzi, n'abasuubuzi b'ensi bafuuse bagagga olw'obungi bw'ebyo eby'obugunjufu bye. Era ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muve gy'ali, mmwe bantu bange, muleme okussaamu omugabo mu bibi bye, era muleme okufuna ku bibonerezo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde obutali butuukirivu bwe. Mumusasule nga bwe yabalipidde mmwe, era mumwongere emirundi ebiri ng'okusinziira ku bikolwa bye: mu kikopo kye yazudde, mujjuzeemu gy'ali emirundi ebiri. Okubikkulirwa 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.

Ekikopo eky’okugezesebwa eky’Ekkanisa ey’Abakatoliki kyaggwa mu 1798, naye ejja kuddamu okubonyaabonya kw’eyakola mu Ebisera eby’Ekizikiza, mu kiseera ky’ekikangabwa ky’amateeka ga Ssande eky’akumpi okujja.

> 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.

> Naye kyennina ku ggwe ebimu, kubanga okkiriza oyo omukazi Yezeberi, eyeeyita nnabbi omukazi, okuyigiriza n’okukyamiza abaddu bange okukola obwenzi, n’okulya ebiweereddwayo eri ebifaananyi. Era nammuwa ebbanga alyoke yeenenye obwenzi bwe; naye teyeenenya. Laba, ndimusuula ku kitanda, n’abo abakola obwenzi naye ndibasuula mu kubonaabona okunene, wabula bwe beenenya ebikolwa byabwe. Okubikkulirwa 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.

Yaweebwa emyaka 1260 okwenenya naye yagaana. Emyaka esatu n’ekitundu egy’ekyeya egyatuusa ku Olusozi Carmel, gye yaweebwa Yezabele okwenenya, naye era yagaana. Ku tteeka ery’oku Ssande eririmu kumpi okujja mu United States, ow’okusooka mu bakabaka b’ensi abakola obwenzi naye mu nnaku ez’oluvannyuma ye United States, ekisolo eky’ava mu nsi mu Okubikkulirwa essuula 13. Awo ekikompe ky’ekiseera kyayo eky’okugezesebwa kiba kijjudde.

> “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.

> Eggwanga erisinga obukulu era eriganyulwa ennyo mu nsi yonna ye Amawanga Amagatte g’Amerika. Obukuumi bwa Katonda obw’ekisa bwakuumye eggwanga lino, era ne buyiisa ku yo emikisa egisinga obulungi egy’oku ggulu. Wano abayigganyizibwa n’abanyigirizibwa bafunye obuddukiro. Wano okukkiriza okw’ObuKristayo mu bulongoofu bwakwo kuyigiziddwa. Abantu bano bawaiddwa omusana omunene n’ebyekisa ebitalina kyenkana. Naye ebirabo bino byaddiziddwaamu obutasiima n’okwerabira Katonda. Katonda Ataliko nkomo abalirira amawanga, era omusango gwabwe gukalibwa okusinziira ku musana gwe bagaanye. Kati waliwo okuwandiikibwa okw’entiisa okuyimiridde mu bitabo eby’omu ggulu okuluvunaana ensi yaffe; naye ekikolwa eky’omusango ekirijjuza ekipimo ky’obujeemu bwayo kwe kusazaamu etteeka lya Katonda.

> “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.

> Wakati w’amateeka g’abantu n’ebiragiro bya Yehova we walijja olutalo olukulu olusembayo mu mpaka wakati w’amazima n’obulimba. Mu lutalo luno lwe tutandise okuyingiramu, olutalo si wakati w’amakanisa ag’enjawulo agalwanira obukulembeze, wabula wakati w’eddiini ya Baibuli n’eddiini ey’enfumo n’ennono. Ebitongole ebirigattika okulwanyisa amazima n’obutuukirivu mu kulwanagana kuno kati biri mu nkola ennyo. Omwoyo gw’Obunnabbi, omuzingo ogw’okuna, omuko 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.

Ku tteeka lya Ssande, akabonero k’ensolo kakakasibwa okukwasibwa, n’otyo "okujjawo amateeka ga Katonda." Nga etteeka lya Ssande terinnaba kubeerawo, ekifaananyi ky’ensolo kiteekebwawo mu United States. Etteeka lya Ssande lituuka ku budde obumu, naye okuteekebwawo ekifaananyi ky’ensolo kibeera ebbanga ly’ebbiseera. Eryo bbanga ly’obunnabbi, nga liyimiririzibwa obuwanvu bw’obulamu bwa Daniel nga bwe lyayolekebwa mu emyaka nsanvu egy’obuddu mu Daniel essuula emu. Emyaka egyo nsanvu yatandika ne Jehoiakim, nga gikifaanaanyiriza ekiseera lwe obubaka obwasooka bwateekebwamu amaanyi ku September 11, 2001, era ne gaggwawo n’ "okujjawo amateeka ga Katonda," nga kiyimiririzibwa "ekiragiro" kya Cyrus.

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.

Ebyafaayo by’obulamu bwa Danyeri obw’obunnabbi obw’emyaka nsanvu bikola ng’ekifaananyi ky’engeri nnyingi z’obunnabbi. Kitegeeza ekiseera ky’okuteekebwako akabonero kw’abo 144,000. Kitegeeza enkola y’okugezesebwa mu mitendera esatu, nga kiragiddwa mu bamalayika basatu ab’Okubikkulirwa essuula 14, era kitegeeza n’empangira y’ekigambo ky’Olwebbulaniya “mazima.” Kitegeeza okutukuzibwa kw’abatabani ba Lewi okw’akolebwa omubaka w’endagaano. Kikiragirwa Kristo bwe yatukuza Yeekaalu emirundi ebiri. Kikiragirwa mu kukyama okwongerera mu Yerusaalemi mu Ezekyeri essuula munaana ne mwenda. Era kitegeeza ebyafaayo mwe ekifaananyi ky’ekisolo kyatondebwa mu United States.

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.

Ekifaananyi ky’ekisolo kirabikirwa era mu bwenzi bwa Yezebeli ne Ahabu, mu bwenzi bwa Herode ne Herodiya, mu nnyana ya zaabu ey’okujeemera kwa Alooni, mu yeekaalu bbiri ez’obusinzizo ez’obulimba eza Yeerobowaamu eziri e Beteli ne Daani, era mu bannabbi ba Baali n’abannabbi ba Astarosi mu lugero lw’Olusozi Karmeli. Okunnyonnyola okokka okw’ekifaananyi ky’ekisolo okuli mu byawandiiko bya Ellen White kwe kuyunga ekkanisa n’eggavumenti, nga ekkanisa y’efuga enkolagana eyo. Ekyo eky’ekkanisa okufuga eggavumenti kye kennyini eky’ekiwandiiko ekitukuvu, Ssemateeka gwa United States, kye kyatondebwa okukuuma nga tekituuka. Bwe kinaaba nga ekisolo ekyava mu nsi kinaasuulidde bweru ekiteeso ky’okwawula ekkanisa n’eggavumenti mu mateeka g’Olunaku lwa Sande ag’okumpi, okuyungibwa okutukiridde kw’ekkanisa n’eggavumenti mu United States kunaatuukizibwa.

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.

Okuviira ddala ku Septemba 11, 2001 okutuuka ku tteeka lya Sande mu Amerika, waliwo okugezesebwa okw’amaaso, okusinziira ku bayizi b’obunnabbi abategeera okutondebwa kw’ekifaananyi ky’ensolo. Kati tuli ku nkomerero ddala y’omugendo ogwo. Mu mugendo ogw’okutonda ekifaananyi ky’ensolo, waliwo enkyukakyuka nnyingi ezitwala okukula mu bujjuvu okutuuka ku tteeka lya Sande, we w’ateekezebwa mu nkola akabonero k’ensolo. Waliwo enkyukakyuka z’obufuzi, z’eddiini, z’obwannansi ne z’eby’enfuna. Mutunuulire ebintu ebyogerwako nga bikwatagana n’okutondebwa kw’ekifaananyi ky’ensolo mu kitundu ekiddako.

> “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.

> "Kaakano enteekateeka ziyongedde mu maaso, era enkyukakyuka ziri mu nkola, ezinaavaamu okufuula ekifaananyi ky’ensolo. Wagenda okuleetebwa ebintu mu byafaayo by’ensi ebigenda okutuukiriza ebitegeeza by’obunnabbi eby’ennaku zino ez’enkomerero" 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.

Okutondebwa kw’ekifaananyi ky’ekisolo kulimu okutegeka okweyongera mu maaso okuliimu "events" ne "movements," nga byombi mu bungi. Ebyafaayo ebikiikirirwa emyaka ensanvu egy’obuddu gya Danyeri byatandikira ku Yekoyakimu, ne byaggwa n’ekiragiro kya Cyrus. Yesu ayolesa enkomerero y’ekintu ng’akifananiriza n’entandikwa yaakyo, era waliwo "ekiragiro" ekiraga entandikwa y’ebbanga erifaananyizibwa emyaka ensanvu egy’obunnabbi gya Danyeri. "Ekiragiro" ekyo kye kyali USA Patriot Act, ekyaasingisibwako mu lwatu ku kulumba kw’Isilamu okw’akabi okw’okusatu. Naye nga bwe kitali kya kufaanana n’ebiragiro bya pulezidenti eby’obukambwe ebya Abraham Lincoln mu ntalo y’abatuuze, oba ebya Franklin Roosevelt mu Entalo y’ensi yonna ey’okubiri, Patriot Act ekyali mu nkola, era kisoboka nnyo nti kijja okwongezebwamu amaanyi era kinywezebwe nga obutabaagana n’Isilamu w’ensi yonna bweyongera. Ebiragiro bya pulezidenti eby’omu ntalo y’abatuuze n’eby’omu Entalo y’ensi yonna ey’okubiri byaggwaamu wamu n’enkomerero y’obutabaagana, naye tewalibaawo kuggwa kwa butabaagana n’Isilamu w’ensi yonna, wabula okweyongera okw’okulumba okw’ekikambwe mu nsi yonna.

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.

Waliwo endowooza bbiri ezikulu mu by’amateeka mu nnono y’Obugwanjuba. Amateeka g’Obwongereza n’amateeka g’Abaloma. Amateeka g’Obwongereza gasimbibwa ku kutegeera nti omuntu asooka kuba ataliiko musango okutuusa nga kikakasiddwa nti alina musango; ate amateeka g’Abaloma gasimbibwa ku kutegeera nti omuntu asooka kuba alina musango okutuusa nga kikakasiddwa nti talina musango. USA Patriot Act kye ky’okulabirako ekituufu ennyo eky’amateeka g’Abaloma, era kikontana butereevu n’amateeka g’Obwongereza. Kino kye kimu ku ‘bintu’ ebyandireetebwa mu kutondebwa kw’ekifaananyi ky’ekisolo. Singa Amerika egenda kufuuka ekifaananyi ky’Obukatoliki, endowooza y’Obukatoliki mu by’eddiini n’ebyobufuzi byetaagisa okuteekebwawo mu Amerika nga tekinnaba kussibwa mu nkola akabonero ak’ekisolo.

> “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.

> Ensonga eno enzijjako nnyo mu magezi gange. Kitekerako; kubanga nsonga ey’omugaso omunene nnyo. Ku bibinja bino bibiri, na kya ki kye tugenda okwegatta nakyo? Kati tuli mu kusalawo, era amangu ddala tunaategeera enjawulo wakati w’oyo aweereza Katonda n’oyo atamuweereza. Soma essuula ey’okuna ey’e Malaki, era olowoozeeko mu butuufu. Olunaku lwa Katonda lutuuse ku ffe. Ensi ekyusizza Ekkanisa. Byombi biri mu kwetegeeragana, era bikola nga bigoberera enkola ey’obutalaba wala. Aba‑Protestanti bajja okukolako ku bakulembeze b’ensi okuteeka amateeka okuzzaawo obuyinza obwabuze bw’omusajja ow’ekibi, atuula mu yeekaalu ya Katonda, yeeraga ng’ali Katonda. Emisingi gya Katoorika ey’e Roma gajja kuteekebwa wansi w’okulabirirwa n’okukuumibwa kwa Gavumenti. Okuvudde mu ddiini okw’eggwanga kuno kujja okugobererwawo mangu obuzikiriza bw’eggwanga. Okuyimirira ku mazima g’Baibuli tekujja kukkirizibwa nate mu maaso g’abo abatafuula tteeka lya Katonda mulamwa gw’obulamu bwabwe. Olwo eddoboozi lijja okuwulirwa okuva mu ntaana z’abajulizi, nga liyimiririddwa emiimu Yokaana gye yalaba nga gyattibwa olw’Ekigambo kya Katonda n’obujulirwa bwa Yesu Kristo bye baalina; olwo okusaba kujja okuva eri buli mwana wa Katonda omutuufu, nti, ‘Kiseera, Mukama, okola; kubanga balemesezza etteeka lyo.’ General Conference Daily Bulletin, Januwali 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.

Ekitundu ekyasooka kiraga obudde lwe ‘emisingi gy’Abakatoliki gijja kutwalibwa wansi w’okulabirirwa n’okukuumibwa kwa Gavumenti,’ nga kino kibaawo ku tteeka lya Sande. Etteeka lya Sande lye nkomerero y’ekiseera eky’akabonero ekyatandika nga 11 Sebuttemba 2001. Etteeka erya Patriot mu ntandikwa lifaananyiriza etteeka lya Sande ku nkomerero. Ebintu bibiri ku ebyaleetebwa okuteekawo ekifaananyi ky’ekisolo byali: okutuuka kw’ekibonoobono eky’okusatu, n’etteeka erya Patriot eryaddirira.

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.

Okutondebwa kw’ekifaananyi ky’ensolo kwe kigezo we wanasalibwawo ensonga ey’obulamu bwaffe obutaggwaawo, era kujja nga tekinnaba kubeerawo etteeka lya Sande. Ku tteeka lya Sande ekiseera kyaffe eky’okusasirwa ng’Abadiventisti b’Olunaku olw’Omusanvu kiggalwawo, era awo we wateekebwawo akabonero akalabika era n’endera eyimusibwa. Okutondebwa kw’ekifaananyi ky’ensolo kubeerawo nga tekunnaba kubeerawo etteeka lya Sande, nga tekunnaba kubeerawo okuteekebwa kw’akabonero akalabika, era nga tekunnaba kuggalwaawo ekiseera eky’okusasirwa.

> “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.

> Mukama andaze ddala nti ekifaananyi ky’ensolo kijja kuteekebwawo nga tekinnaggwa ekiseera ky’okugezesebwa; kubanga kijja kubeera ekigezo ekikulu eri abantu ba Katonda, mwe eby’obulamu bwabwe obutaggwaawo bijja okusalibwawo. Ensonga z’oyimirirako ziri mu kivuyo ky’ebitakwatagana okutuusa nti batono bokka be banaalimbibwa.

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

> Mu Okubikkulirwa 13 ensonga eno eragiddwa bulambulukufu; [Okubikkulirwa 13:11-17, kyasomeddwa].

> “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.

> "Kino kye kigezo abantu ba Katonda kye balina okuyitamu nga tebannateekebwako akasiyiro. Bonna abaalaga obwesigwa bwabwe eri Katonda nga bakuuma amateeka ge, era ne bagaana okukkiriza Ssabbiiti ey'obulimba, baliyimirira wansi w'ekibendera kya Mukama Katonda Yakuwa, era balifuna akasiyiro ka Katonda omulamu. Abo abaleka amazima agava mu ggulu ne bakkiriza Ssabbiiti ya Ssande, balifuna akabonero k'ensolo." 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.

Ekiseera eky’okutondebwa kw’ekifaananyi ky’ensolo kyayimiririrwa emyaka nsanvu egy’obuddu gya Danyeri. Danyeri yasooka ayita mu kukebera okw’okutya Katonda, bw’yalondawo okulya emmere ya Katonda yokka. Okukebera okusooka kwa Danyeri kwali okw’emmere. Okukebera okw’okubiri kwa Danyeri kwali okw’okulabika, era kwajja ku nkomerero y’ebbanga ly’okukebibwa ery’ennaku kkumi ez’okulya emmere ya Katonda mu kifo ky’okulya emmere ya Babulooni. Obuwanguzi bw’emmere eyo bwalabikira mu kulabika kw’omubiri kwa Danyeri. Okukebera okw’okubiri kwe kulabika. Okusooka kwe kw’emmere. Danyeri yalaga okukkiriza kwe, era n’ayita mu kukebera okusooka; naye mu kukebera okw’okubiri, Danyeri teyayinza kulaba mu maaso oba ajja kuboneka azito era mulungi okusinga abo abaali balya emmere ya Babulooni. Bulijjo wabaawo abantu abalabika bulungi nnyo naye balya akasasiro, era waliwo n’abakola enkyukakyuka z’ebyobulamu nga banyikivu ne beegendereza ab’alabika ng’okufa okutambulira.

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.

Okukozesa okwefuga kwa Daniyeri n’okukkiriza mu kugezebwa okusooka kye kyamuyisaamu mu kugezebwa okw’okubiri, ne bwe kyali nti ekivuddemu eky’ekiseera eky’okugezebwa eky’okubiri kyabikkiddwako “ekizikiza”. Abawagizi ba Miller abaalya ekitabo ekitono nga 11 Agusito 1840, oluvannyuma baagulumiza Katonda mu kulangirira obubaka bw’Okukaaba mu ttumbi ly’ekiro nga obubaka buno bwasaasaana mu nsi ng’ebbiyiiye by’ennyanja eby’amaanyi. Okugezebwa okw’okubiri kwe kugezesebwa okulabika n’amaaso, nga kusookebwako okugezebwa kw’emmere okwa mu ddala n’okw’omwoyo, era ne kugobererwa ekigezo ekiraga ddala eky’obunnabbi. Okugezebwa okw’okubiri kwetaaga okulaga mu by’okulabika okw’okukkiriza okw’eyatula mu kugezebwa okusooka.

> 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.

> Kale okukkiriza kwe kukakasa ebintu by’esuubirwa, n’obujulizi bw’ebintu ebitalabika. Kubanga mu kwo bakadde baafuna obujulizi obulungi. Abaebbulaniya 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.

Essuula ey’okubiri eya Danyeri kye kigezo ky’okulaba, ekituukirizibwa bulungi bwokka singa enteekateeka y’emmere eyalondebwa mu kigezo ekisooka eteekeddwa mu nkola mu ngeri entuufu mu nteekateeka y’okukemebwa.

> 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.

> Kubanga okubonekerwa kukyali kulw’obudde obutegekeddwa; naye ku nkomerero kujja kwogera era tekulimba. Newaakubadde nga kulwawo, lindirira; kubanga kujja ddala, tekulwawo. Laba, omwoyo gwe ogweyimusa teguli mutereevu mu ye; naye omutuukirivu alibeera mulamu olw’okukkiriza kwe. Habakuku 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.

Ekivudde mu kugezesa okw'okubiri kisigiddwa mu kizikiza okulaga oba okukkiriza okwatulibwa mu kugezesa okw’asooka kwali okw’amazima.

> “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.

> Ekitangaala eky’enjawulo ekyawaweebwa Yokaana, ekyeyolekera mu bibwatuka musanvu, kyali okulambulula ebintu ebyandibaddewo mu kiseera ky’okulangirirwa kw’obubaka bw’omumalayika ow’olubereberye n’ow’okubiri. Tewali kyali kya mugaso nnyo abantu okumanya ebyo, kubanga okukkiriza kwabwe kyateekwa ddala okukemebwa. Mu nteekateeka ya Katonda, amazima ag’ewuunyisa ennyo era ag’asonga mu maaso gaali kugenda okulangirirwa. Obubaka bw’omumalayika ow’olubereberye n’ow’okubiri bwalina okulangirirwa, naye tewaali kitangaala kirala kye kyandibikkuliddwa nga obubaka obwo tebunnamaliriza omulimu gwabwo ogw’enjawulo. Okunnyonnyola kwa Bayibuli kw’Abadiventisti Abasaba Olunaku Ol’omusanvu, ekitundu eky’omusanvu, 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.

Kituukiridde mu ngeri ya Katonda nti essuula ey’okubiri eya Danyeri esinziira ku kifaananyi, kubanga kiyimirira okugezesebwa kw’ekifaananyi ky’ensolo. Abo abayizi b’obunnabbi abaategeera nti Ssettemba 11, 2001 kye kutuukirizibwa kw’obunnabbi, mu ngeri ey’ekifaananyi baalya ekitabo ekyakwekebwa. Ne baddirizibwa okuddayo ku makubo amakadde g’Obwadiventisi, nga bwe galabikira ku bipande by’abatandisi eby’1843 n’eby’1850. Amakubo amakadde gaalambulula entambula y’omalayika asooka; era ne baddirizibwa okutegeera nti ekyo kyakiikirira entambula y’omalayika owokusatu. Okubikkulirwa kwonna okw’omuwendo kwe baaleetebwa okutegeera, kwava mu kutegeera enkola y’obunnabbi gye baafuna. Enkola eyo yalabikirizibwa mu nkola ya William Miller, era n’ekkakasibwa bwe bwaweebwa amaanyi obubaka obusooka mu byafaayo bye nga ku 11 Agusito 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 gwa 1840, okutuukirizibwa okulala okwenjawulo okw’obunnabbi kwazuukusa obwegendereza obwasaanye nnyo. Emyaka ebiri emabega, Josiah Litch, omu ku basumba abakulembera mu kubuulira Okujja okw’Okubiri, yawandiika n’atangaza ennyinyonnyola ey’Okubikkulirwa 9, ng’alagula okugwa kwa Bwakabaka bwa Ottoman. Ng’okubala kwe bwe kwalaga, obuyinza buno bwateekwa okuggyibwawo . . . ku lwa 11, omwezi gw’omunaana, 1840, lwe kyandisubirwa nti obuyinza bwa Ottoman e Constantinople bunaamenyeka. Era kino, nzikiriza, kijja kusangibwa nga bwe kituufu.'"

> “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 kiseera ddala ekyalambikibwa, Buturukki, ng’eyita mu babaka b’eggwanga baayo, yakkiriza okufuna obukuumi okuva eri amawanga amaanyi agagattiddwa ag’e Bulaaya, era bwe batyo ne yeeteeka wansi w’okulamulibwa kw’amawanga g’Obukristaayo. Ekintu ekyo kyatuukiriza mu bujjuvu obunnabbi. Bwe kyamanyikika, abantu bangi nnyo ne bakakasibwa ku ntuufu y’emisingi egy’okutaputa obunnabbi egyakkirizibwa ne okugobererwa Miller n’abo be yakolagana nabo, era amaanyi ag’ewuunyisa ne gakiwa ekibiina ekyalindirira Okudda kwa Kristo. Abasajja ab’amagezi n’ab’ekitiibwa ne beegatta ne Miller, mu kubuulira era n’okubunyisa mu biwandiiko ebirowoozo bye, era okuva mu 1840 okutuuka mu 1844 omulimu ne gweyongera mangu nnyo. 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”.

Bwe baakkiriza nti Ssebuttemba 11, 2001, kyali okutuukirizibwa kw’obunnabbi, baakakasibwa ne ku butuufu bw’emisingi egy’okuvvuunula obunnabbi egyakkirizibwa Future for America. Malayika yali amaze okukka n’ekitabo ekikwekeddwa n’alagira abo abanaalya balye. Omusingi gw’amagezi g’obunnabbi oguli mu kitabo ekitono eky’ebyafaayo by’Abamillerite, n’ekitabo ekikwekeddwa eky’ebyafaayo byaffe eby’omu kiseera kino, gwe gwetaagibwa okuyita bulungi mu kigezo eky’okutondebwa kw’ekifaananyi ky’ekisolo. Naye oluvannyuma lw’okulya, oba okuyingiza enkola y’obunnabbi mu bulamu, omusomi alina oluvannyuma okulaga okukkakasa okulabika okw’ebyo bye yali alye. Ekikolwa ekyo eky’okukkiriza kirina okweyoleka mu kigezo ekiyitibwamu, ng’ebivaamu biri ‘mu kizikiza’.

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.

Bino, amateeka ag’obunnabbi ga William Miller agalabikira mu byafaayo bya malayika asooka, nga bigattiddwa n’ebisumuluzo eby’obunnabbi ebyateekebwawo mu byafaayo bya malayika owokusatu, bisobozesa abayigirizwa b’obunnabbi okutegeera nti buli omu ku bamalayika basatu ab’Okubikkulirwa 14 yajja n’obubaka mu kitabo kitono ekyalina okulibwa. Enkola gye baakwatako ey’okulya ekyo esobozesa abo abayigirizwa okulaba nti bwe yakkira wansi malayika w’Okubikkulirwa 18 ku lunaku lwa 11 September 2001, yali n’ekitabo ekirina okulibwa mu mukono gwe, newankubadde tekyogerwako butereevu mu mutwe ogwa 18.

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.

Malayika yalina ekitabo ekyali kikwekeddwa mu mukono gwe. Endowooza eyo y’obunnabbi kye Daniyeri yalaga bwe yasalawo okugaana emmere eya Babulooni. Endowooza eyo y’obunnabbi y’ekyetaagibwa okulaba okutondedwa kw’ekifaananyi ky’ensolo, kubanga newankubadde twategeezeebwa nti waliwo “entambula” n’“ebintu ebigenda okubaawo” ebirireetebwa mu kutondedwa kw’ekifaananyi ky’ensolo, era twategeezeebwa nti entambula ey’okuteekawo amateeka ga Ssande eritambulira mu “kizikiza.” Tulina okubeera n’“engalasi ez’okulaba ekiro” ez’omwoyo okusobola okulaba entambula zaabwe mu kizikiza, kubanga kino kwe kutondedwa kw’ekifaananyi, naye kutondedwa mu “kizikiza.” Kinaamanyikibwa kyokka okuyita mu mateeka g’obunnabbi omuyizi w’obunnabbi gye yakkiriza bwe yategeera Ssettemba 11, 2001, ng’okutuukirizibwa okw’okutuuka kw’Akabi ak’okusatu.

> “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.

> Katonda alaze ebigenda okutuuka mu nnaku ez’enkomerero, abantu be balyoke bategekebwe okuyimirira mu kibuyaga ky’okuwakanyizibwa n’obusungu. Abo abaalabuddwa ku bintu ebiribatuukako tebalina kutuula nga batereevu mu kulindirira ekibuyaga ekirijja, nga beesanyusa nti Mukama ajja okubakingira abeesigwa be ku lunaku lw’obuzibu. Tufaananenga abantu abalindirira Mukama waabwe, si mu kulindirira kwa bwereere, naye mu kukola n’obunyiikivu, nga tulina okukkiriza okutanyegayega. Kati si kiseera kukkiriza ebirowoozo byaffe okunyigirizibwa mu bintu ebitali bya mukulu. Nga abantu beebase, Setaani akola n’obunyiikivu nga atereeza ensonga bw’atyo abantu ba Mukama baleme kufuna kisa newankubadde bwenkanya. Ekikwekweto kya Sande kati kikyeyita mu kizikiza. Abakulembeze bakweka ensonga entuufu, era bangi abeegattizza ku kikwekweto bennyini tebategeera we omuguddo og’awansi gugenderera. Ebigambo byaakyo byangu era ng’ebirabika nga bya Kikristaayo, naye bwe kinaayogerera kijja kubikkula omwoyo gw’omusota omukulu. Kibuvunaanyizibwa kyaffe okukola byonna ebiri mu maanyi gaffe okuziza obulabe obutulabirira. Tuteekwa okuteeka amaanyi mu kumalawo obusosoze nga tweyanjula bulungi mu maaso g’abantu. Tuteekwa okubaleetera ensonga entuufu eriwo, bwe tutyo ne tussaawo okwegaana okusinga obuyinza okuwakanya ebipimo ebigenderera okunyigiriza eddembe ly’omutima. Tuteekwa okunoonya Ebyawandiikibwa era tubeere basobola okuwa ensonga z’okukkiriza kwaffe. Nnabbi agamba nti: ‘Ababi banaabeeranga babi; so tewaliba mu babi anategeera; naye abagezi banaategeera.’ Obujulizi, ekitabo eky’okutaano, omuko 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.”

Danyeri akiikirira "abagezi" abasobola okulaba entambula ey’okuteekawo amateeka aga Sande, ne bwe kikolebwa mu "kizikiza." Asobola okukikola kubanga yayitamu ekigezo ky’ebyokulya okusooka, nga tannaba kuyitamu ekigezo eky’okulaba. Ekigezo eky’okulaba eky’okutondebwa kw’ekifaananyi ky’ensolo kiba mu "kizikiza."

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

Mu kiwandiiko ekiddako, tujja okutandika okwekenneenya Danyeri essuula ey’okubiri ng’obubaka bw’omulayika ow’okubiri.

> 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.

> Era ndireeta abazibe amaso mu kkubo lwe tebaamanyi; ndibakulembera mu mikkubo gye tebaamanyi: ndifuula ekizikiza okuba omusana mu maaso gaabwe, n’ebitali bitereevu ndibitereeza. Ebyo ndibibakolera, so te ndibavaako. Isaaya 42:16.

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