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’Ibyahishuwe ni igitabo kimwe, nk’uko rwose Isezerano rya Kera n’Isezerano Rishya ari igitabo kimwe. Mbere gato y’uko igihe cy’igeragezwa gifungwa, Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso.
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.
Arambwira ati: “Ntugashyireho ikimenyetso amagambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa nakomeze akiranirwe; uwanduye nakomeze yandure; umukiranutsi nakomeze akiranuke; kandi uwera nakomeze yere. Kandi dore, ndaza vuba; kandi ingororano yanjye iri kumwe nanjye, kugira ngo mpe umuntu wese ibikwiriye umurimo we. Ndi Alufa na Omega, intangiriro n’iherezo, uwa mbere n’uwa nyuma.” Ibyahishuwe 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.
“Itegeko rya mbere rivugwa” ryo muri Bibiliya, rikubiyemo ukuri k’uko iherezo ry’ikintu rigaragazwa n’intangiriro yacyo, rishimangira akamaro k’ibice bitatu bya mbere by’igitabo cya Daniyeli, kuko ari bwo kuri bwa mbere buvugwa mu gitabo ari cyo ibitabo bya Daniyeli n’Ibyahishuwe. Yesu ni Alufa na Omega, bityo rero intangiriro y’igitabo ari cyo ibitabo bya Daniyeli n’Ibyahishuwe igomba gushushanya ukuri kudapfundikiwe ku iherezo. Ku rwego rumwe rero, ukuri kudapfundikiwe ni ubutumwa bwiza bw’iteka ryose bw’abamarayika bo mu Ibyahishuwe cumi na bine.
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 rya Yesu Kristo ritangizwa mu murongo wa mbere w’igice cya mbere cy’Ibyahishuwe, ni ubutumwa bugomba kugezwa ku matorero igihe “igihe kiri bugufi,” kandi igihe “kiri bugufi” mu gice cya mbere cy’Ibyahishuwe, kigomba kuba ari cyo gihe kimwe “kiri bugufi” mbere gato y’uko igihe cy’imbabazi kirangira 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.
Ibyahishuwe rya Yesu Kristo, iryo Imana yamuhaye kugira ngo yereke abagaragu bayo ibikwiriye kuzabaho bidatinze; iryohereza kandi irimumenyesha biciye ku mumarayika wayo, ngo arimenyeshe umugaragu wayo Yohana: wahamije ijambo ry’Imana n’ubuhamya bwa Yesu Kristo, n’ibyo byose yabonye. Hahirwa usoma, n’abumva amagambo y’ubu buhanuzi, 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.
Ubutumwa ari bwo butumwa bwa nyuma, bushyirwa ahagaragara mbere gato y’uko igihe cy’imbabazi gifungwa, igihe “igihe kiri bugufi,” ni ubutumwa bw’imvura y’itumba y’umumarayika wa kabiri n’Impuruza yo mu Gicuku. Ni ukuri gufitanye isano n’“amateka ahishwe” y’Inkuba Ndwi. Ni uguhishurwa kw’“uwa munani ukomoka kuri ba ndwi”, kandi umugozi wa zahabu uboshyanya ibyo bihishurwa by’agaciro byose ukabigira umwambaro mwiza w’ubutungane bwa Kristo ni “incuro ndwi” “z’igiciro cyinshi” zo mu Balewi makumyabiri na gatandatu. Daniyeli igice cya mbere, hanyuma kandi, Daniyeli ibice bya mbere kugeza ku bya gatatu, ni bwo butumwa. “Ibanga” ryo mu gice cya kabiri, na ryo kandi, ni ubwo butumwa.
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.
Igice cya mbere cya Daniyeli gihagarariye ubutumwa bw’umumarayika wa mbere, kandi nk’uko ibimenyetso byose by’inzira z’ubuhanuzi by’ubutumwa bw’abamarayika uko ari batatu bihagarariwe mu butumwa bw’umumarayika wa mbere bwo mu Ibyahishuwe igice cya cumi na kane; ni na ko ibimenyetso byose by’inzira z’ubuhanuzi by’ubutumwa uko ari butatu bihagarariwe mu gice cya mbere cya Daniyeli. Ibyo bintu ni gahunda y’igeragezwa ry’intambwe eshatu, ari yo, muri Daniyeli igice cya mbere, ihagarariye ikigeragezo cy’imirire, gikurikirwa n’ikigeragezo cy’amaso, kikageza ku kigeragezo ndakuka. Igice cya mbere, iyo gifashwe gifitanye isano n’ibice bya kabiri n’icya gatatu, gihagarariye ikigeragezo cy’imirire, maze igice cya kabiri kikaba ikigeragezo cy’amaso, naho igice cya gatatu kikaba ikigeragezo ndakuka. Ubutumwa bw’abamarayika batatu bwo mu Ibyahishuwe cumi na kane, na Daniyeli igice cya mbere kugeza ku cya gatatu, bitanga abagabo bane bo guhamya kuri iyo gahunda y’igeragezwa ry’intambwe eshatu.
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.
Igice cya kane n’icya gatanu by’igitabo cya Daniyeli bigaragaza umurongo w’amateka y’ubuhanuzi ufite ubujyakuzimu bukomeye cyane. Umurongo ukomoka kuri ibyo bice byombi urimo nibura imirongo itandatu itandukanye y’ubuhanuzi. Umwe muri iyo mirongo y’ubuhanuzi utangira mu mwaka wa 723 Mbere ya Kristo, ugakomeza ukageza ku itegeko ryo ku Cyumweru. Undi muri iyo mirongo itandatu ugaragaza amateka yo mu 1798 kugeza ku itegeko ryo ku Cyumweru, kandi muri uwo murongo hagaragariramo icyarimwe imirongo itatu y’ubuhanuzi; umurongo w’inyamaswa yo mu isi (Leta Zunze Ubumwe z’Amerika), hanyuma umurongo w’ihembe ry’Abaporotesitanti ndetse n’umurongo w’ihembe ry’Abarepubulikani. Iyo mirongo hamwe ishyiraho umurongo wa gatanu mu itangiriro ry’umurongo w’ubuhanuzi wa Leta Zunze Ubumwe z’Amerika. Uwo murongo uranga ihishurwa ry’ibice bya karindwi, icya munani n’icya cyenda bya Daniyeli mu 1798. Ku iherezo ry’umurongo w’ubuhanuzi wa Leta Zunze Ubumwe z’Amerika, havamo umurongo wa gatandatu, uranga ihishurwa ry’ibice bya cumi, cumi na kimwe na cumi na bibiri mu 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.”
Intangiriro y’umurongo w’ubuhanuzi bw’inyamaswa yo mu isi, nk’uko igereranywa muri Daniyeli igice cya kane, irangwa n’ikimenyetso cy’“ibihe birindwi,” kandi iherezo ry’umurongo w’ubuhanuzi bw’inyamaswa yo mu isi na ryo rirangwa n’ikimenyetso cy’“ibihe birindwi.” Intangiriro n’iherezo by’igihe cy’amateka kigereranywa no gusezurirwa kw’ibice bya karindwi, umunani n’icyenda na byo birangwa n’ikimenyetso cy’“ibihe birindwi.” Intangiriro n’iherezo by’igihe cy’amateka kigereranywa no gusezurirwa kwa Daniyeli ibice bya cumi, cumi na kimwe, na cumi na bibiri na byo birangwa n’“ibihe birindwi.”
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.”
Iherezo ry’igihe cy’amateka cyatangiye igihe ibice bya Danieli igice cya karindwi, icya munani n’icya cyenda byafungurwaga “mu gihe cy’imperuka” mu 1798, ryabaye 1863. Intangiriro y’igihe cy’amateka cyatangiye igihe ibice bya Danieli igice cya cumi na kimwe, icya cumi na kimwe n’icya cumi na kabiri byafungurwaga “mu gihe cy’imperuka” yabaye 1989. Kuva mu 1863 kugera mu 1989 bingana n’imyaka ijana na makumyabiri n’itandatu. Imyaka ijana na makumyabiri n’itandatu ni kimwe cya cumi, cyangwa kimwe cy’icumi, cy’imyaka igihumbi na magana abiri na mirongo itandatu. Bityo rero, umubare ijana na makumyabiri n’itandatu ni ikimenyetso cy’imyaka igihumbi na magana abiri na mirongo itandatu, igereranya “ubutayu,” na bwo bukaba ikimenyetso cy’imyaka ibihumbi bibiri na magana atanu na makumyabiri y’“ibihe birindwi.”
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.”
Uku kuriho kugaragaza yuko mu mateka y’inyamaswa yo ku isi, mu rugendo rw’umumarayika wa mbere ku ntangiriro, hanyuma no mu rugendo rw’umumarayika wa gatatu ku iherezo, byombi bishyiriweho ikimenyetso cy’“ibihe birindwi” ku ntangiriro zabyo no ku iherezo ryabyo. Kandi n’igihe kiri hagati y’izo ngendo zombi kizihuza na cyo kigereranywa n’“ibihe birindwi.”
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.
Hatabayeho gukoresha uburyo bwa Bibiliya bw’“umurongo ku wundi,” ntibishoboka kubona no gusobanukirwa ubu bwoko bw’ihishurirwa; kuko hatari ubwo buryo, igitabo gifatanishijwe ikimenyetso cy’umwihariko cyashoboraga guhabwa umuntu wize ubuhanga bwa tewolojiya, maze agasabwa gusobanura icyo icyo gitabo gifatanishijwe ikimenyetso cy’umwihariko cyasobanuraga. Ubwibone bwe bushingiye ku bitekerezo bye bwamuyobora kugaragaza ko igitabo gifatanishijwe ikimenyetso cy’umwihariko kidashobora gusobanurwa, kuko cyari gifatanishijwe ikimenyetso cy’umwihariko. Hanyuma icyo gitabo gifatanishijwe ikimenyetso cy’umwihariko washoboraga kugiha umwe mu mukumbi ugenzurwa kandi wahinduwe ingumba n’uwo wiyita umunyabwenge; kandi uwo mukumbi umaze kumenyerera kugaburirwa ku masahani y’imigani y’ibihimbano y’uwo munyatewolojiya, wakwanga kugerageza gushyira mu bikorwa iby’icyo gitabo gifatanishijwe ikimenyetso cy’umwihariko, kuko uzi neza rwose ko abari mu bagize Sanhedirini ya tewolojiya ari bo bonyine bashyiriweho kugena icyo ukuri ari cyo.
“‘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.’
“‘Mwigumeho, mutangare; mutabaze cyane, mutake; basinze, ariko si divayi; baranyeganyega, ariko si inzoga zikomeye. Kuko Uwiteka yabasutseho umwuka w’isinzi ryinshi, abahuma amaso; abahanuzi n’abatware banyu, n’abareba ibyerekwa, yarabatwikiriye. Kandi iyerekwa ryose ryababereye nk’amagambo y’igitabo gifunze ikimenyetso, abantu bagishyikiriza uwize bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Sinshobora, kuko gifunze ikimenyetso.’”
“‘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?’
“Nuko Uwiteka avuga ati: ‘Kubera ko aba bantu banyegera bakoresheje akanwa kabo, bakanyubahisha iminwa yabo, ariko imitima yabo bakayindembuza kure yanjye, kandi kunyubaha kwabo kukaba kwigishijwe n’amategeko y’abantu; ni cyo gituma, dore, nzakomeza gukora umurimo utangaje n’igitangaza; kuko ubwenge bw’abanyabwenge babo buzarimbuka, kandi gusobanukirwa kw’abajijutse babo kuzahishwa. Baragowe abashaka guhisha inama zabo kure y’Uwiteka, kandi imirimo yabo ikorerwa mu mwijima, bakavuga bati: Ni nde utubona? Kandi ni nde utuzi? Ni ukuri, guhindura kwanyu ibintu mukabicurika bizagereranywa n’ibumba ry’umubumbyi; mbese igikorwa cyabwira uwagikoze kiti: Ntiyandemye? Cyangwa ikibumbwe cyabwira uwakibumbye kiti: Nta bwenge yari afite?’”
“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.
“Buri jambo ry’ibi rizasohora. Hari abataracisha bugufi imitima yabo imbere y’Imana, kandi batemera kugendera mu butungane. Bahisha imigambi yabo nyakuri, kandi bagakomeza ubusabane n’umumarayika waguye, ukunda kandi ugakora ibinyoma. Umwanzi ashyira umwuka ku bantu ashobora gukoresha kugira ngo bayobye abari mu mwijima ku rugero runaka. Bamwe bagenda binjizwamo umwijima uri gutegeka hose, maze bagashyira ukuri ku ruhande ku bw’ibinyoma. Umunsi wahanuwe n’ubuhanuzi urageze. Yesu Kristo ntasobanukiwe. Kuri bo Yesu Kristo ni umugani gusa. Muri iki cyiciro cy’amateka y’isi, benshi bitwara nk’abasinze. “Mwikomeze, mutangare; mutabaze, murire; basinze, ariko si divayi; barandaga, ariko si igisindisha gikaze. Kuko Uwiteka yabasutseho umwuka wo gusinzira kwinshi, kandi yahumye amaso yanyu. Abahanuzi banyu n’abategetsi banyu, abo bahanuzi b’ibonekerwa, yarabatwikiriye.” Ubusinzi bwo mu by’umwuka buri kuri benshi batekereza ko ari bo bantu bazashyirwa hejuru. Ukwizera kwabo kw’idini ni ko kugaragazwa muri iki Cyanditswe. Munsi y’ingaruka zako, ntibashobora kugendera mu nzira igororotse. Mu ngendo z’ibikorwa byabo, bakora inzira zigoramye. Uyu n’uriya, bagenda badandabirana. Uwiteka abarebana impuhwe nyinshi cyane. Inzira y’ukuri ntibigeze bayimenya. Ni abacurabwenge bishingikiriza ku bumenyi, kandi n’abashoboraga kandi bakwiriye kuba barafashije, kubera ubushishozi busobanutse bwo mu by’umwuka, na bo ubwabo barayobejwe, kandi barimo gushyigikira umurimo mubi.
“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.
Ibibera muri iyi minsi y’imperuka bidatinze bizafata icyemezo. Igihe ubu bushukanyi bw’iby’umwuka buzahishurwa nk’uko buri koko,—nk’imikorere y’ibanga y’imyuka mibi,—abagiye babigiramo uruhare bazamera nk’abantu bataye umutwe.
“‘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?’
“Ni cyo gituma Uwiteka avuga ati: Kubera ko aba bantu banshanga bakoresheje akanwa kabo, bakanyubahisha iminwa yabo, nyamara imitima yabo bayindebanyije kure yanjye, kandi ko kunyubaha kwabo ari ukwiga amategeko y’abantu; ni cyo gituma dore nzakomeza gukorera aba bantu igikorwa gitangaje, koko igikorwa gitangaje n’igitangaza; kuko ubwenge bw’abanyabwenge babo buzarimbuka, kandi n’ubwitonzi bw’abahanga babo buzahishwa. Bazabona ishyano abashaka guhisha inama zabo cyane ngo zitagaragara imbere y’Uwiteka, kandi imirimo yabo ikorerwa mu mwijima, bakavuga bati: Ni nde utubona? Kandi ni nde utuzi? Mu by’ukuri guhinduranya ibintu kwanyu mukabigira ibinyuranye n’uko biri kuzabarwaho nk’ibumba ry’umubumbyi; mbese igikoresho cyabajwe cyabwira uwakibaje kiti: Ntiyambaje? Cyangwa ikibumbano cyabwira uwakibumbye kiti: Nta bwenge yagiraga?”
“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.
“Nyeretswe ko mu byo twaciyemo twahuye kandi tugihura n’iyi mimerere nyir’izina. Abantu bahawe umucyo mwinshi n’amahirwe atangaje bakiriye ijambo ry’abayobozi bibwira ko ari abanyabwenge, bari baragiriwe ubuntu bwinshi kandi bahawe imigisha myinshi n’Umwami, ariko bikuye mu maboko y’Imana maze bishyira mu ngabo z’umwanzi. Isi igomba kuzuzuzwa ubuyobe bushukana busa n’ubw’ukuri. Ubwenge bumwe bwa muntu, bwemeye ubwo buyobe, buzagira ingaruka ku bundi bwenge bw’abantu, abantu bahinduraga igihamya cy’agaciro cy’ukuri kw’Imana bakakigira ikinyoma. Aba bantu bazashukwa n’abamarayika bacumuye, kandi nyamara bagombye kuba barahagaze nk’abarinzi b’indahemuka, barindira ubugingo nk’abazabazwa ibyo babikije. Bashyize hasi intwaro z’intambara yabo, kandi bateze amatwi imyuka iyobya. Bagize impfabusa inama y’Imana kandi birengagiza imiburo yayo no gucyaha kwayo, kandi rwose bari ku ruhande rwa Satani, bateze amatwi imyuka iyobya n’inyigisho z’abadayimoni.
“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.
“Ubusinzi bwo mu by’umwuka ubu buri ku bantu badakwiriye kuba badandabirana nk’abantu bayobowe n’ingaruka z’inzoga zikaze. Ibyaha n’imigenzereze idatunganye, uburiganya, ubuhenzi, n’imikorere irimo akarengane byuzuye isi, nk’uko bihuye n’inyigisho z’umuyobozi wigometse mu nkiko zo mu ijuru.
“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.
“Amateka agomba kongera kuba. Nashoboraga kuvuga mu buryo burambuye ibizaba mu gihe cya vuba, ariko igihe ntikiragera. Imiterere y’abapfuye izaboneka, binyuze mu mayeri y’uburiganya ya Satani, kandi benshi bazifatanya n’ukunda kandi agakora ikinyoma. Ndaburira ubwoko bwacu yuko rwagati muri twe bamwe bazateshuka ku byo kwizera, bakumvira imyuka iyobya n’inyigisho z’abadayimoni, kandi binyuze kuri bo ukuri kuzavugwaho ibibi.” 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.
Daniyeli igice cya mbere, kigereranya ubutumwa bw’umumarayika wa mbere bwo mu Byahishuwe cumi na bine, gihura n’amateka y’itangiriro y’inyamaswa yo ku isi. Daniyeli ibice bya mbere, icya kabiri n’icya gatatu, bigereranya ubutumwa bw’abamarayika uko ari batatu bo mu Byahishuwe cumi na bine, bihura n’iherezo rya Leta Zunze Ubumwe z’Amerika. Nebukadinezari ahagarariye amateka y’umumarayika wa mbere, n’igice cya mbere cya Daniyeli. Belushazari ahagarariye amateka y’umumarayika wa gatatu, n’ibice bitatu bya mbere bya Daniyeli.
“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 mutegetsi wa nyuma wa Babuloni, nk’uko byari byaragenze mu buryo bw’ishusho ku wa mbere wabo, hari hageze ijambo ry’urubanza rivuye ku Murinzi wo mu ijuru: ‘Yewe mwami, ... ni wowe biribwirwa; ubwami bukuvuyeho.’ Daniyeli 4:31.” Abahanuzi n’Abami, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Tuzakomeza inyigisho yacu kuri Nebukadinezari na Belushazari mu ngingo itaha.
“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.
“Belushazari, atangajwe n’iki kigereranyo cy’imbaraga z’Imana, cyerekanaga ko bari bafite umugabo wo kubahamiriza, nubwo bo batari babizi, yari yaragize uburyo bukomeye cyane bwo kumenya imirimo y’Imana ihoraho, n’imbaraga zayo, no gukora ibyo ishaka. Yari yarahawe amahirwe yo guhabwa umucyo mwinshi. Sekuruza we, Nebukadinezari, yari yaraburiwe ku kaga kari mu kwibagirwa Imana no kwihimbaza. Belushazari yari azi iby’ukwirukanwa kwe mu muryango w’abantu, no kubana kwe n’inyamaswa zo mu gasozi; kandi ibyo bintu, byagombaga kuba isomo kuri we, yarabyirengagije, nk’aho bitigeze bibaho; maze akomeza gusubiramo ibyaha bya sekuruza we. Yatinyutse gukora ibyaha byazanye imanza z’Imana kuri Nebukadinezari. Yaciriweho iteka, atari ukubera gusa ko we ubwe yakoraga ibibi, ahubwo n’uko atifashishije uburyo n’ubushobozi yari afite, iyo abihawe agaciro akabiteza imbere, bwo kuba yarabaye umukiranutsi.” Testimonies to Ministers, 436.