The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Ibitabo bya Daniyeli n’Ivyahishuwe ni igitabo kimwe, nk’uko nyene Isezerano rya Kera n’Isezerano Rishasha ari igitabo kimwe. Gatoya imbere y’uko igihe c’igeragezwa gifungwa, Ivyahishuriwe Yesu Kristo birakurwako ikidodo.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
“Basi angambila, ‘Kanda kukinda mbikudika bya busakulu bwa mukanda ou, mambo ntangu i semeni. Oyo kele muntu wa konda ludedomo, bika ete akanga kaka na konda ludedomo; mpe oyo kele mvindu, bika ete akanga kaka na mvindu; mpe oyo kele muntu wa ludedomo, bika ete akanga kaka na ludedomo; mpe oyo kele muntu ya busantu, bika ete akanga kaka na busantu. Mpe tala, Mono ke kwiza nswalu; mpe mfutu na Mono kele pamoja na Mono, sambu na kuvutudila konso muntu landila kisalu na yandi ke sala. Mono kele Alfa mpe Omega, ebandeli mpe nsuka, ya ntete mpe ya nsuka.’ Kusonga 22:10–13.”
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
In kíbeliá “ruul ya fás mènshɔn,” we i de inshur di trut se di en of wan ting de ilustreit bai di biginin of dat ting, de put speshal empasis pan di impɔtans of di fos tri chapta dɛn na di buk of Daniel, bikɔs na dɛn bi di fos trut we de mènshɔn insaid di buk we na di buks of Daniel an Revelation. Jesus na Alpha an Omega, so di biginin of di buk we na di buks of Daniel an Revelation, fɔ represet di trut we de unsil na di en. So na wan level, di trut we de unsil na di eva-lasting gospel of di enjɛl dɛn of Revelation fɔtin.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Ibyahishuwe Kristo kugaragazwa gutangizwa mu murongo wa mbere w’igice cya mbere cy’Ibyahishuwe, ni bwo butumwa bugomba gushyikirizwa amatorero igihe “igihe kiri hafi,” kandi igihe “kiri hafi” mu gice cya mbere cy’Ibyahishuwe, kigomba kuba ari cyo gihe kimwe “kiri hafi,” mbere gato y’uko igihe cy’igeragezwa gifungwa mu gice cya makumyabiri na kabiri cy’Ibyahishuwe.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.
Yesu Kristo Ubusakuzo, Imana yamuhaye kugira ngo yereke abagaragu bayo ibyagomba kubaho vuba; maze irabimwohereza, ibimumenyesha binyuze ku mumalayika wayo, ngo abimenyeshe umugaragu wayo Yohana: ari we wahamije ijambo ry’Imana, n’ubuhamya bwa Yesu Kristo, n’ibyo byose yabonye. Hahirwa usoma, n’abumva amagambo y’ubu buhanuzi, kandi bakitondera ibyanditswemo; kuko igihe kiri bugufi. Ibyahishuwe 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Uthenga wa mwisho, unaofunuliwa muhuri wake punde tu kabla ya kufungwa kwa muda wa rehema, wakati ambapo “wakati umekaribia,” ni ujumbe wa mvua ya masika ya malaika wa pili na Kilio cha Usiku wa Manane. Ni kweli inayohusiana na “historia iliyofichika” ya Ngurumo Saba. Ni ufunuo wa “yule wa nane aliye wa wale saba”, na uzi wa dhahabu unaofuma mafunuo haya yote ya thamani pamoja na kuyafanya vazi zuri la haki ya Kristo ni ile “ya thamani” “mara saba,” ya Mambo ya Walawi ishirini na sita. Danieli sura ya kwanza, na kisha tena, Danieli sura ya kwanza hadi ya tatu, ndio ujumbe huo. “Siri” ya sura ya pili, nayo pia, ni ujumbe huo.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Danyeri wa sura ya kwanza inawakilisha ujumbe wa malaika wa kwanza, na kama vile alama zote za kinabii za jumbe za malaika wote watatu zinavyowakilishwa katika ujumbe wa malaika wa kwanza wa Ufunuo sura ya kumi na nne; vivyo hivyo, alama zote za kinabii za jumbe zote tatu zinawakilishwa katika sura ya kwanza ya Danyeri. Vipengele hivyo ni mchakato wa majaribu wa hatua tatu, ambao, katika Danyeri sura ya kwanza, unawakilisha jaribu la chakula, ambalo hufuatwa na jaribu la kuona, linaloongoza kwenye jaribu la mwisho la uthibitisho. Sura ya kwanza, inapozingatiwa katika uhusiano wake na sura ya pili na ya tatu, inawakilisha jaribu la chakula, na sura ya pili jaribu la kuona, na sura ya tatu jaribu la mwisho la uthibitisho. Jumbe za malaika watatu za Ufunuo kumi na nne, na Danyeri sura ya kwanza hadi ya tatu, zinatoa mashahidi wanne kwa mchakato wa majaribu wa hatua tatu.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
Danyeli sura ya nne na ya tano zinawakilisha mstari wa kina sana wa historia ya unabii. Mstari unaozalishwa na sura hizo mbili una angalau mistari sita tofauti ya unabii. Mmoja wa hiyo mistari ya unabii huanza katika mwaka wa 723 KK, na huendelea hadi kwenye sheria ya Jumapili. Mwingine wa hiyo mistari sita unawakilisha historia ya 1798 hadi kwenye sheria ya Jumapili, na katika mstari huo, mistari mitatu ya unabii inawakilishwa kwa wakati mmoja; mstari wa mnyama wa nchi (Marekani), kisha mstari wa pembe ya Kiprotestanti na pia mstari wa pembe ya Kirepublican. Kwa pamoja huanzisha mstari wa tano katika mwanzo wa mstari wa unabii wa Marekani. Mstari huo huashiria kufunguliwa kwa sura ya saba, ya nane na ya tisa za Danyeli mwaka 1798. Katika mwisho wa mstari wa unabii wa Marekani, mstari wa sita huzalishwa, ambao huashiria kufunguliwa kwa sura ya kumi, ya kumi na moja, na ya kumi na mbili mwaka 1989.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
Mwanzo wa mstari wa kinabii wa mnyama wa nchi, kama unavyowakilishwa na Danieli sura ya nne, umewekwa alama kwa ishara ya “nyakati saba,” na mwisho wa mstari wa kinabii wa mnyama wa nchi pia umewekwa alama kwa ishara ya “nyakati saba.” Mwanzo na mwisho wa kipindi cha historia kinachowakilishwa na kufunuliwa kwa sura ya saba, ya nane, na ya tisa, pia kimewekwa alama kwa ishara ya “nyakati saba.” Mwanzo na mwisho wa kipindi cha historia kinachowakilishwa na kufunuliwa kwa Danieli sura ya kumi, ya kumi na moja, na ya kumi na mbili, pia kimewekwa alama kwa “nyakati saba.”
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
Mwisho wa kipindi cha historia kilichoanza wakati Danieli sura ya saba, ya nane, na ya tisa zilipofunuliwa “wakati wa mwisho” mwaka 1798, ulikuwa mwaka 1863. Mwanzo wa kipindi cha historia kilichoanza wakati Danieli sura ya kumi, ya kumi na moja, na ya kumi na mbili zilipofunuliwa “wakati wa mwisho” ulikuwa mwaka 1989. Kuanzia 1863 hadi 1989 ni sawa na miaka mia moja ishirini na sita. Miaka mia moja ishirini na sita ni sehemu ya kumi, au zaka, ya miaka elfu moja mia mbili sitini. Kwa hiyo, idadi ya mia moja ishirini na sita ni ishara ya ile miaka elfu moja mia mbili sitini, ambayo inawakilisha “jangwani,” nayo kwa upande wake ni ishara ya ile miaka elfu mbili mia tano ishirini ya “nyakati saba.”
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Ukeli wu wubonekesa ukuti mu myanda ya cinyama ca pa nsi, mu mulimo wa malaika wa kutendeka pa ntendekelo, elyo na mu mulimo wa malaika wa butatu pa mpela, fyonse fibili fyamoneka pa ntendekelo na pa mpela ya fyo kulembelelwa ku “inshita cinelubali.” Kabili ne nshita ili pakati ka iyo milimo ibili, iyo iyaibumbanya capamo, nayo yalisokololwa na ku “inshita cinelubali.”
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
“mutsiri ku mutsiri” y’Omujjuzi kutakozesebwa, okuhishuurwa okw’omu ngeri egi tikusoboka kureebwa n’okutegeerwa; kubanga awatali ubwo buryo, ekitabo ekisibireho akamanyiso kyandihairwe omuntu ayegire mu by’obwateologiya, hanyuma akabuzibwa okuha obusoboorozi bw’ekitabo ekyo ekisibireho akamanyiso eki kyabaire kitegeeza. Obwesiimire bw’endowooza ye bwandimumalirra okumanyisa ngu ekitabo ekisibireho akamanyiso tikisoboka kutegeerwa, kubanga kyasibirweho akamanyiso. Hanyuma wakutwara ekitabo ekyo ekisibireho akamanyiso okakihayo eri omu ku busyo obufugibwa kandi obwafukibwe obushobozi n’ogwo eyeerowooza kuba amanyire, kandi obusyo obwafuka obw’omu mutekateeka gw’okurya ku biryo by’enfumo eza baateologiya, bwandirekera kimwe kugerageza kukozesa ekitabo ekisibireho akamanyiso, kubanga nibamanyira kimwe ngu abo bonka abali ba memba b’Olukiiko lw’Abateologiya olwa Sanhedrin niibo baateirweho kusalira kimwe amazima eki gari.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
“‘Ikalalenge mwaikalepa, ne kukumya; lileni ne kulila; bali batamwa, lelo te ku waini; baleyumbayumba, lelo te ku minyokolwa ya maka. Pantu Yehova amimwensela umupashi wa tulo utulemu, kabili alifimba amenso yenu; bapolofita benu ne batungulushi benu, ababoni, alibafimba. Kabili ukubonesha kwa fyonse kwaba kuli imwe nge fyebo fya buku lyafimbikwa chisibo, ilyo abantu balipeleka kuli umo uwishiba ukusoma, nga batila, Belenga ici, natotela; kabili ena ati, Nshakwanisha ukusoma.’”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
“‘Nanga Mukama agamba nti, Kubanga abantu bano bansemberera n’akamwa kabo, era bampisa ekitiibwa n’emimwa gyabwe, naye emitima gyabwe baginnyise wala okuva gye ndi, era okutya kwabwe gye ndi kuyigirizibwa mateeka ga bantu; kyendiva nkola omulimu ogw’ekitalo, era ekyewuunyo; kubanga amagezi g’abagezi baabwe galibula, n’okutegeera kw’abategeevu baabwe kulikwekebwa. Zisanze abo abanoonya nnyo okukweka amagezi gaabwe okuva eri Mukama, n’ebikolwa byabwe biri mu kizikiza, era bagamba nti, Ani atulaba? era ani atumanya? Mazima ddala, okukyusa kwammwe ebintu okubifuula eby’ensi enkyamu kulibalibwa ng’ebbumba ly’omubumbi; kubanga ekikolwa kirigamba ku oyo eyakikola nti, Teyankola, oba ekintu ekyabumbibwa kirigamba ku oyo eyakibumba nti, Teyalina kutegeera?’”
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
«Nyambo yonsi ya ndeto eyi yihafulilwa. Kuna avo vatetula mitima yao mberi ya Nzambi ve, kosi vakenda ve na busembo. Bafisa makani mao ya kedika, mpe bazingila na bulongoki na anzelu yina kubwaka, yina kezolaka mpe kesalaka luvunu. Mbeni ketulaka mpeve na zulu ya bantu yina lenda sadila sambu na kukusa baoyo kele kaka ndambu na mudidi. Bamosi kele kuma kufuluka na mudidi yina me yalala, mpe kebikisa kieleka sambu na luvunu. Kilumbu yina profesi me monisa me kuma. Yesu Klisto basosolaka yandi ve. Yesu Klisto kele na bo kaka lisapo. Na ntangu yayi ya disolo ya ntoto, mingi kesalaka bonso bantu ya kolangwa. “Beno telama, beno yituka; beno boka, ee, beno boka; balangwa, kansi na vinu ve; batetema, kansi na malafu makasi ve. Sambu Mfumu me tsyamuna na zulu na beno mpeve ya pongi ya mudindu, mpe me kanga meso na beno. Baprofete mpe bayadi na beno, bamoni, yandi mefunda bo.” Kolangwa ya kimpeve kele na zulu ya mingi yina keyindulaka nde bo kele bantu yina netombolama. Lukwikilu lao ya dini kele kaka mutindu Masonuku yayi ke monisa. Na nsi ya ngolo na yo, balenda tambula malembe na nzila ya sembo ve. Basalaka banzila ya bentama na misala mao. Muntu mosi mpe na nima yankaka, batetema kuna mpe kuna. Mfumu ketala bo na mawa mingi. Nzila ya kieleka bo zaba yo ve. Bo kele bantu ya mayele yina kesalaka mabongisi ya luvunu, mpe baoyo lendaki mpe fwete sadisa, sambu na kumona ya kimpeve ya pweka, bo mosi mekusiama, mpe kesimbaka kisalu ya mbi.»
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Mambo yanayoendelea ya siku hizi za mwisho karibuni yatafikia uamuzi dhahiri. Udanganyifu huu wa kiroho utakapofunuliwa kuwa ndicho ulivyo hasa,—utendaji wa siri wa roho waovu,—wale ambao wamehusika ndani yake watakuwa kama watu waliopoteza akili zao.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘Nansha, Mukama agamba nti: Kubanga abantu bano bansemberera n’akamwa kaabwe, era bampisa ekitiibwa n’emimwa gyabwe, naye emitima gyabwe baginzijje ewala; era okutya kwabwe gye ndi kuyigirizibwa mateeka ga bantu: kyenvudde ndyoka nkola ekintu eky’ekitalo mu bantu bano, weewaawo, ekintu eky’ekitalo n’ekyewuunyo; kubanga amagezi g’abagezi baabwe galibula, n’okutegeera kw’abategeevu baabwe kulikwekebwa. Zibasanze abo abanoonya nnyo okukisa amagezi gaabwe eri Mukama mu buziba, n’emirimu gyabwe ne gibeera mu kizikiza, ne bagamba nti, Ani atulaba? era ani atumanyi? Mazima ddala okukyusa kwammwe ebintu mu ngeri ey’enjawulo kulibalibwa ng’ebbumba ly’omubumbi; kubanga omulimu gunaagamba oyo eyagukola nti, Teyankola? oba ekintu ekyabumbibwa kinaagamba oyo eyakibumba nti, Teyalina kutegeera?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Ena lombololwanga mu kwamba, katika uzoefu wetu tumekuwa na tunaendelea kukutana na hali hii hasa ya mambo. Watu ambao wamekuwa na nuru kuu na mapendeleo ya ajabu wamechukua neno la viongozi wanaojiona kuwa wenye hekima, ambao wamependelewa sana na kubarikiwa na Bwana, lakini ambao wamejiondoa wenyewe kutoka mikononi mwa Mungu na kujiweka katika safu za adui. Ulimwengu utafurikwa na upotovu wa udanganyifu wenye sura ya kweli. Akili moja ya kibinadamu, ikikubali upotovu huo, itatenda juu ya akili nyingine za kibinadamu, ambazo zimekuwa zikigeuza ushahidi wa thamani wa kweli ya Mungu kuwa uongo. Watu hawa watadanganywa na malaika walioanguka, ilhali walipaswa kusimama kama walinzi waaminifu, wakikesha kwa ajili ya roho, kama watu watakaotoa hesabu. Wameweka chini silaha za vita vyao, na wamewasikiliza roho zidanganyazo. Wanaibatili shauri la Mungu na kuyaweka kando maonyo yake na makemeo yake, na kwa hakika wako upande wa Shetani, wakisikiliza roho zidanganyazo na mafundisho ya mashetani.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Ukulemewa ngokomoya sekubaficile abantu okungafanele ukuba badideke njengabantu abadakwe yisiphuzo esinamandla. Ubugebengu nokungahleleki, ukukhwabanisa, inkohliso, nokusebenzelana okungelabulungisa kugcwele umhlaba, ngokuvumelana nemfundiso yomholi owahlubuka ezinkantolo zasezulwini.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Tarih dê bê dubarekirin. Ez dikarim diyar bikim ka di demeke nêz de çi dê be, lê dem hîn nehatiye. Şêweyên miriyan dê xuya bibin, bi amûra hîlebaz a Şeytanê, û gelek kes dê bi yê ku derew hez dike û derew çêdike re girêbidin. Ez gelê xwe hişyar dikim ku di nav me de hin kes dê ji baweriyê vegerin, û guh bidin ruhên xapînok û hînkirinên şeytanan, û bi rêya wan rastî dê bi xerabî were gotin.” Battle Creek Letters, 123–125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
Danyeli igice cya mbere, kigereranya ubutumwa bw’umumarayika wa mbere bwo mu Ibyahishuwe cumi na bine, gihura n’amateka y’itangiriro y’inyamaswa yo ku isi. Danyeli ibice bya mbere, icya kabiri n’icya gatatu, bigereranya ubutumwa bw’abamarayika uko ari batatu bo mu Ibyahishuwe cumi na bine, bihura n’iherezo rya Leta Zunze Ubumwe z’Amerika. Nebukadinezari agereranya amateka y’umumarayika wa mbere, n’igice cya mbere cya Danyeli. Belishazari agereranya amateka y’umumarayika wa gatatu, n’ibice bitatu bya mbere bya Danyeli.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Ku mutware wa nyuma wa Babuloni, nk’uko byari byaragereranyijwe ku wa mbere, ni bwo haje ijambo ry’urubanza rw’Umunyamaso wo mu ijuru riti: ‘Yewe mwami, ... ni wowe bivugiweho; ubwami bukuvanyweho.’ Daniyeli 4:31.” Abahanuzi n’Abami, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Tukakwendelea na funzo letu kuhusu Nebukadneza na Belshaza katika makala inayofuata.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
“벨사살은, 그들이 알지 못하였을지라도 자기들에게 한 증인이 있었다는 것을 보여 주는 하나님의 능력의 이 현현 앞에서 경외심에 사로잡혔으나, 살아 계신 하나님의 역사와 그분의 권능을 알고 그분의 뜻을 행할 수 있는 큰 기회들을 이미 받았었다. 그는 많은 빛을 특권으로 받았다. 그의 조부 느부갓네살은 하나님을 잊고 자기를 영화롭게 하는 위험에 대하여 경고를 받았었다. 벨사살은 그가 사람들의 사회에서 추방되고 들짐승들과 함께 지내게 된 일을 알고 있었으며, 그에게 교훈이 되었어야 할 이 사실들을 마치 전혀 일어나지 않았던 것처럼 무시하고, 그의 조부의 죄를 되풀이하는 길로 계속 나아갔다. 그는 느부갓네살에게 하나님의 심판을 불러온 그 죄악들을 감히 범하였다. 그는 단지 그 자신이 악을 행하고 있었기 때문만이 아니라, 바르게 될 수 있는 기회들과, 계발되었다면 바르게 될 수 있었을 능력들을 활용하지 않았기 때문에 정죄를 받았다.” Testimonies to Ministers, 436.