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# The Book of Daniel - Number Thirteen

Igitabo cya Daniyeli – Umubare wa Cumi na Gatatu

The Secret of the Latter Days

Ibanga ry’Iminsi y’Iherezo

Author

Jeff Pippenger

Published

December 8, 2023

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Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.

Daniyeli igice cya kabiri kigereranya marayika wa kabiri wo mu Byahishuwe cumi na bine. Bityo kigereranya ikigeragezo cya kabiri muri bitatu, bigaragazwa nk’ikigeragezo cyerekeye indyo, gikurikirwa n’ikigeragezo cy’iyerekwa, kandi kigasozwa n’ikigeragezo cya litimusi. Ibyo bigeragezo uko ari bitatu, na byo kandi bikaba ari ibimenyetso by’inzira by’ubuhanuzi, biboneka mu butumwa bwa marayika wa mbere bwo mu Byahishuwe cumi na bine. Nk’uko bimeze kuri marayika wa mbere wo mu Byahishuwe cumi na bine, Daniyeli igice cya mbere na cyo gifite buri kimwe muri ibyo bigeragezo bitatu.

The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.

Ikigeragezo cya kabiri, cyangwa ubutumwa bw’umumarayika wa kabiri, gitangira ku iherezo ry’ikigeragezo cya mbere. Igice cya kabiri gikurikira igice cya mbere. Umusozo w’ikigeragezo cya kabiri utangiza ikigeragezo cya gatatu gikurikirana nta cyuho. Igihe cyagereranywaga n’ikigeragezo cya kabiri cyashushanywaga n’imyaka mirongo irindwi y’ubunyage bwa Daniyeli, yatangiranye no kuneshwa kwa Yehoyakimu igasozwa n’itegeko rya Kuro. Uko iherezo ry’iyo myaka mirongo irindwi ryegerezaga, Daniyeli yamenye binyuze mu Ijambo ry’ubuhanuzi ry’Imana ko iherezo ryari hafi kugera.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> Mu mwaka wa mbere wa Dariyo mwene Ahasuwero, wo mu rubyaro rw’Abamedi, wagizwe umwami utegeka ubwami bw’Abakaludaya; mu mwaka wa mbere w’ingoma ye, jyewe Daniyeli nasobanukiwe mu bitabo umubare w’imyaka, ijambo ry’Uwiteka ryavuze kuri Yeremiya umuhanuzi, yuko yari kuzasohoreza Yerusalemu imyaka mirongo irindwi y’ubutayu bwayo. Daniyeli 9:1, 2.

Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.

Daniyeli ahagarariye ubwoko bw’Imana bwo mu minsi y’imperuka bumenya ubusobanuro bw’ikigereranyo cy’imyaka mirongo irindwi y’ubunyage, kandi uko kumenya kuba habura igihe gito ngo iyo myaka mirongo irindwi y’ikigereranyo irangire. Ubwoko bw’Imana bwasobanukiwe neza ubunyage bw’imyaka mirongo irindwi, ariko icyo Daniyeli ahagarariye ni ugusobanukirwa ko iyo myaka mirongo irindwi igereranya igihe cy’ubuhanuzi gitangirira ku wa 11 Nzeri 2001 kikageza ku itegeko ryo ku Cyumweru. Kuri Daniyeli, iyo myaka yarangiriye ku itegeko rya Kuro, ari ryo mu minsi y’imperuka rigereranya itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika.

Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.

Mbere gato y’itegeko ryo ku Cyumweru, ubwoko bw’Imana bukangurirwa gusobanukirwa k’ubuhanuzi kugereranywa n’imyaka mirongo irindwi y’ikigereranyo. Iyo myaka y’ikigereranyo yatangiranye na Yehoyakimu, ushushanya ku wa 11 Nzeri 2001, ubwo, hamwe no kuza kwa Isilamu yo mu Byago bya gatatu, marayika ukomeye wo mu Ibyahishuwe 18 yamanutse maze atangaza kugwa kwa Babuloni. Kugwa kwa Babuloni gushushanya ubutumwa bwa marayika wa kabiri, kandi ku wa 11 Nzeri 2001, igihe cya kabiri cy’igeragezwa cyatangiye ku bariye igitabo gihishwe cyari mu kuboko kwa marayika. Icyo gihe, gishushanywa n’iyo myaka mirongo irindwi y’ikigereranyo, gikomeza kugeza ku itegeko ryo ku Cyumweru.

As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.

Ubwo iherezo rwegereje, nk’uko byashushanyijwe kuri Daniyeli mu mwaka wa mbere wa Dariyo, ubwoko bw’Imana bukangurirwa ikigeragezo cy’ishusho ya ya nyamaswa. Mbere bari barasobanukiwe na bimwe mu kuri bifitanye isano n’ikigeragezo cy’ishusho ya ya nyamaswa, ariko umugabane w’ibyo baza gusobanukirwa mbere gato y’iherezo ry’igihe cy’ubuhanuzi cy’umumarayika wa kabiri, wari warahishwe mu mwijima. Nk’uko Daniyeli yize Ijambo ry’ubuhanuzi ry’Imana, hanyuma akamenya ubusobanuro bw’imyaka mirongo irindwi, yayobowe kujya mu isengesho, nk’uko yari yarayobowe kujya mu isengesho igihe yamenyaga iterabwoba ry’urupfu cyangwa ubuzima rya Nebukadinezari ryerekeye ishusho-nzozi ye. Muri Daniyeli igice cya cyenda, nk’uko byari bimeze no muri Daniyeli igice cya kabiri, igihe Daniyeli yasengaga, yakiriye umucyo w’ubuhanuzi.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.

> Ni ukuri, nkiri kuvuga nkiri mu isengesho, wa mugabo Gaburiyeli, uwo nari nabonye mu iyerekwa mu itangiriro, aza anyihutira aguruka cyane, ankoraho igihe cy’ituro rya nimugoroba. Arambwira, avugana nanjye, ati: “Yewe Daniyeli, ubu nje kukugezaho ubwenge no kugusobanurira.” Daniyeli 9:21, 22.

The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.

“Ubuhanga no gusobanukirwa” Daniyeli yahawe ubwo yasengaga bihuje n’isengesho rye ryo mu gice cya kabiri.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.

> Nuko Daniyeli ajya iwe, amenyesha icyo kibazo Hananiya, Mishayeli na Azariya, bagenzi be, kugira ngo basabe imbabazi Imana yo mu ijuru ku bw’iri banga; kugira ngo Daniyeli na bagenzi be batarimbukana n’abasigaye b’abanyabwenge b’i Babuloni. Nuko iryo banga rihishurirwa Daniyeli mu iyerekwa rya nijoro. Maze Daniyeli ahimbaza Imana yo mu ijuru. Daniyeli 2:17–19.

Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.

Umurongo ku wundi, amasengesho abiri ya Daniyeli ni isengesho rimwe. Yombi atangwa mu mateka ashushanya ikigeragezo kigaragara cy’umumarayika wa kabiri, kibaho hagati ya tariki ya 11 Nzeri 2001 n’itegeko ryo ku Cyumweru rigiye kuza vuba. Mu gihe hari iterabwoba ry’urupfu ryari ryegereje rya Nebukadinezari, kandi afite ubumenyi bw’ubuhanuzi bw’imyaka mirongo irindwi ya Yeremiya n’indahiro y’inshuro ndwi ya Mose, Daniyeli asenga isengesho rya Abalewi makumyabiri na gatandatu, ari na ko asaba ko Imana yamuhishurira ibanga rya nyuma ry’ubuhanuzi bwa Bibiliya. Iryo banga ni ryo Yohana avuga ko ari Ibyahishuwe bya Yesu Kristo.

In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.

Mu gice cya cyenda, Daniyeli ari aho ubwami bubiri buhinduriranira. Babuloni yari imaze kugwa mu maboko y’Abamedi n’Abaperesi, kuko ari umwaka wa mbere wa Dariyo; bityo bikaba bishyira ubwoko bw’Imana mu minsi y’imperuka aho guhindurirana kuri, nk’uko kwaranzwe mu rugendo rwa marayika wa mbere no mu rugendo rwa marayika wa gatatu.

The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”

Umutwe wa Philadelifiya w’Abamilerite wahindukiye ujya i Lawodikiya mu mwaka wa 1856, kandi umutwe wa Lawodikiya wa Future for America uhindukira ujya mu mutwe wa Philadelifiya ku mpera z’iminsi itatu n’igice yo kuba bapfuye mu muhanda wo mu Byahishuwe igice cya cumi na kimwe. Ikigeragezo batsinzwe mu mutwe wa Philadelifiya w’Abamilerite kuva mu wa 1856 kugeza mu wa 1863, cyari gifitanye isano n’inyigisho y’“ibihe birindwi.”

The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.

Ikigeragezo ku gikorwa cy’Abalawodikiya cya Future for America kiri ku ngombwa yo kumenya ko bari mu mimerere yo gutatanywa, hanyuma bakinjira mu isengesho n’ubunararibonye byo muri Abalewi makumyabiri na gatandatu. Daniyeli yari mu gihe cy’inzibacyuho hagati y’ubwami bwa Babuloni n’ubw’Abamedi n’Abaperesi, kandi mbere gato y’iherezo ry’igihe cy’imyaka mirongo irindwi kirangwa n’itegeko rya Kuro. Iyo myaka mirongo irindwi ni yo rwego rw’imvugiro rw’isengesho rya Daniyeli, kandi iyo myaka mirongo irindwi igereranya “inshuro ndwi” za Mose. Amasengesho yombi ya Daniyeli ahura n’igihe cy’inzibacyuho kirangwa n’“inshuro ndwi” mu gikorwa cya marayika wa mbere, ndetse no mu gikorwa cya marayika wa gatatu.

The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.

“Ibanga” rihishurirwa Daniyeli ni ihishurirwa ry’ishusho ya Nebukadinezari. “Ibanga” ry’ishusho ya Nebukadinezari mu minsi y’imperuka ni uko ihagarariye ubwami umunani, si bune. Mu nyandiko zabanje ziri mu cyiciro kivuga ngo, “Uw’umunani ni uwo muri barindwi”, uku kuri kwamaze gutangwa. Muri iryo banga harimo ihishurirwa ry’igihe cyo kwimuka ubwo uw’umunani aza, akaba ari uwo muri barindwi. “Ibanga” ry’ishusho ya Nebukadinezari ni uguhamya ukuzuka k’ihembe rya Porotesitanti nyakuri n’ihembe rya Repubulikaniyisimu. Izo nzuka zombi zigaragaza ko buri hembe ari uw’umunani, ariko rikaba ari iryo muri barindwi; kandi kwimuka kuva ku wa gatandatu kujya ku w’umunani kw’amahembe yombi kuba mu rwego rw’ubuhanuzi bw’ikigeragezo gifitanye isano n’“ibihe birindwi” bya Mose. Uko kwimuka kuba nk’uko bigaragazwa na Daniyeli, mbere gato y’itegeko rya Kuro, rihagarariye itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika. Hanyuma ku itegeko ryo ku Cyumweru, mu ngendo zihuta, igikomere cyica cy’ubupapa kirakira, ubwo ubupapa buba umutwe wa munani ukomoka kuri ya ndwi, kuko na bwo bunyura mu kwimuka k’ubuhanuzi, nk’uko bigaragazwa n’ishusho ya Nebukadinezari yo muri Daniyeli igice cya kabiri.

> Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.

> Ni cyo cyatumye Daniyeli ajya kwa Ariyoki, uwo umwami yari yarategetse kurimbura abanyabwenge b’i Babuloni; aramubwira ati: Ntukarimbure abanyabwenge b’i Babuloni; unjyane imbere y’umwami, nanjye ndamumenyesha uko iyo nzozi zisobanurwa. Nuko Ariyoki ahita yinjiza Daniyeli imbere y’umwami byihuse, aramubwira ati: Nabonye umuntu mu bajyanyweho iminyago b’Abayuda, ushobora kumenyesha umwami uko izo nzozi zisobanurwa. Umwami aramusubiza, abwira Daniyeli, witwaga Beluteshazari, ati: Mbese ushoboye kumenyesha inzozi nabonye, ukansobanurira n’icyo zisobanura? Daniyeli 2:24–26.

Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.

Igihe Daniyeli amaze guhabwa iryo banga, amazina ye yombi ni ho avugwa, bigaragaza ko ahagarariye ubwoko bw’isezerano, bo mu minsi y’imperuka bamaze kwinjira mu rugendo rw’Abafiladelifiya rw’ab’ibihumbi ijana na mirongo ine na bine. Agaragaza imico y’umugaragu w’Imana asaba ko hatagira umuntu wicwa bitewe n’uko bananiwe gusobanukirwa “iryo banga.” Imico ye ihabanye n’iya Ariyoki, umugaragu wa Nebukadinezari ushaka kwihesha icyubahiro imbere y’umwami kubera ko yabonye Daniyeli. Hanyuma Daniyeli agaragaza itandukaniro riri hagati y’iyerekana nyakuri ry’ubuhanuzi n’irya banyabwenge b’i Babuloni, igihe asubiza ikibazo cya Nebukadinezari akoresheje ikindi kibazo; kandi hanyuma, bitandukanye na Ariyoki, ntiyifashisha gusobanukirwa kwe “iryo banga” kugira ngo yiyamamishe, ahubwo ahimbaza Imana yo mu ijuru.

> Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.

> Daniyeli asubiriza imbere y’umwami, aravuga ati: Ibanga umwami yabajije ntiryahishurirwa umwami n’abanyabwenge, n’abamenyi b’inyenyeri, n’abarozi, n’abapfumu; ariko hariho Imana yo mu ijuru ihishura amabanga, kandi imenyesha umwami Nebukadinezari ibizaba mu minsi y’imperuka. Inzozi zawe, n’ibyo wabonye mu mutwe wawe uri ku buriri bwawe, ni ibi. Daniyeli 2:27, 28.

Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.

Daniyeli atangira ibyo atanga kuri iyo “banga” ayigaragaza nk’“ibanga” risobanura ibizabaho mu minsi y’imperuka. Ibanga ry’amateka ahishwe y’inkuba ndwi rigaragaza ibizabaho mu minsi y’imperuka. Igishushanyo cya Nebukadinezari ni kimwe mu bigize ibanga ry’iminsi y’imperuka rihishurwa mbere gato y’uko igihe cy’igeragezwa gifungwa. Rihishurwa mbere gato y’uko igihe cy’igeragezwa gifungwa, mu gihe cy’inzibacyuho ubwo amahembe yombi y’inyamaswa yo mu isi ahinduka uwa munani ukomoka kuri ba ndwi, nk’uko byagaragajwe na Daniyeli mu mwaka wa mbere wa Dariyo.

> As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.

> Naho wowe, yewe mwami, ku buriri bwawe ibitekerezo byaje mu mutima wawe byerekeye ibizabaho hanyuma y’ibi; kandi uhishura amabanga yakumenyesheje ibizabaho. Ariko jyewe, iri banga sinarihishuriwe ku bw’ubwenge mbafiteho kurusha undi muntu uwo ari we wese uriho, ahubwo ryahishuriwe kugira ngo ibisobanuro byaryo bimenyekanishwe ku mwami, kandi ngo umenye ibyo umutima wawe wibwiraga. Daniyeli 2:29, 30.

Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.

Daniyeli ashimangira ukuri n’umuhamya wa kabiri ko inzozi za Nebukadinezari zerekeye iminsi y’imperuka, ubwo avuga ati: “uhishura amabanga akumenyesha ibizaba,” “mu bihe bizakurikiraho.” Hanyuma Daniyeli agaragaza ko iryo banga atari we yarihawe ku bwe, cyangwa ngo ni uko yari afite ubwenge buruta ubw’undi muntu uwo ari we wese, ahubwo ko iryo “banga” ryahawe Nebukadinezari “ku bw’abazamenyekanisha ubusobanuro bwaryo.” Iryo “banga” ryatangiwe abari kuzageza “ubusobanuro” bw’izo nzozi ku mwami wa Babuloni wo mu buryo bw’umwuka mu minsi y’imperuka. Iryo banga ryatangiwe by’umwihariko abantu ibihumbi ijana na mirongo ine na bine, kuko iryo “banga” ari iry’abari mu minsi y’imperuka batangaza ugwa kwa nyuma kwa Babuloni. Hanyuma Daniyeli ahishura inzozi z’ishusho zari zarahishwe mu mwijima, kandi ari zo zateye ikigeragezo cy’ubugingo cyangwa urupfu.

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.

> Wowe, mwami, wararebye, maze ubona igishushanyo kinini. Icyo gishushanyo kinini, cyarabagiranaga cyane, cyari gihagaze imbere yawe; kandi ishusho yacyo yari iteye ubwoba. Umutwe w’icyo gishushanyo wari uw’izahabu nziza, igituza n’amaboko yacyo bikaba ari ifeza, inda n’ibibero byacyo bikaba umuringa, amaguru yacyo akaba icyuma, ibirenge byacyo bikaba igice ari icyuma, ikindi gice ari ibumba. Wakomeje kureba kugeza ubwo ibuye ryaciwe ritakozwe n’amaboko, rikubita icyo gishushanyo ku birenge byacyo byari iby’icyuma n’ibumba, ribimenaguramo ibice. Ni bwo icyuma, ibumba, umuringa, ifeza n’izahabu byamenaguriwe rimwe, bihinduka nk’umurama wo ku mbuga zo guhura zo mu ci; umuyaga urabijyana, ku buryo hatabonetse aho byari biri. Nuko ibuye ryakubise icyo gishushanyo rihinduka umusozi munini, wuzura isi yose. Iyi ni yo nzozi; kandi tuzabwira umwami ibisobanuro byazo. Daniyeli 2:31–36.

Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.

Inzozi za Nebukadinezari zagaragaje ubwami buvugwa mu buhanuzi bwa Bibiliya uhereye mu gihe cye kugeza ku minsi y’imperuka, ubwo abantu ibihumbi ijana na mirongo ine na bine, bashushanyijwe na Daniyeli igihe yishyiraga imbere ya Nebukadinezari, kandi n’ibuye ryaciwe ridakozwe n’amaboko, rizasenya ubwami bwo ku isi bushushanyijwe muri cya gishushanyo, ari na cyo kizahinduka umusozi ukuzura isi yose. Izo nzozi zari zivuga iby’iminsi y’imperuka, ku ngingo y’inzibacyuho y’ubuhanuzi igihe abantu ibihumbi ijana na mirongo ine na bine bazahishurirwa ibanga rya nyuma ry’ubuhanuzi.

As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.

Nk’uko ari ibendera riranga ihembe nyakuri ry’Abaporotesitanti, ni ko noneho bajyana ubutumwa bw’umumalayika wa gatatu bakabugeza ku isi iri gupfa. Ubwo butumwa burabyimba bukaba ijwi rirenga igihe itegeko ry’icyumweru ritangajwe muri Leta Zunze Ubumwe z’Amerika, igihe ikimenyetso cy’inyamaswa gishyirwa mu bikorwa ku gahato. Mbere y’icyo cyemezo, abagereranywa na Daniyeli mu minsi y’imperuka bagomba guhangishwa ikigeragezo cy’igishushanyo cy’inyamaswa. Icyo kigeragezo ni ikigeragezo kigaragara, kandi gisaba ko abagereranywa na Daniyeli babona ibikorwa bituma icyemezo cy’itegeko ry’icyumweru gishyirwaho. Bageragerezwa kumenya niba barahisemo uburyo bw’Imana bubafasha kubona ikigeragezo cy’igishushanyo gihishe mu mwijima. Ikigeragezo cyabo gikubiyemo kwicisha bugufi ku giti cyabo no kwatura ibyaha. Gikubiyemo kwemera ko Daniyeli yahawe gusobanukirwa mu nzozi no mu iyerekwa, kuko nibanga kumva ijwi rya Daniyeli rirangurura mu butayu, biba bimeze nk’abariho mu minsi ya Kristo banze ubutumwa bwa Yohana Umubatiza.

Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.

Mushiki wacu White aratumenyesha ko ibitabo bya Daniyeli n’Ibyahishuwe byuzuzanya, kandi ijambo “byuzuzanya” akoresha risobanura kugeza ku butungane bwuzuye. Mu mpera za Nyakanga, 2023, Intare yo mu muryango wa Yuda yatangiye gukuraho ibimenyetso by’Ibyahishuwe bya Yesu Kristo nk’uko yari yarasezeranye ko azabikora mbere gato y’uko igihe cy’igeragezwa kirangira. Mu kubikora, yagaragaje ukuri kwa Bibiliya kwari kwarasobanuwe neza mbere, ariko ubu kukaba kwagombaga gusobanurwa mu rwego rw’iminsi y’imperuka.

One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.

Kimwe muri ibyo kuri ni abahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe. Ikindi ni amateka ari yo asohozwa ryuzuye rwose ry’“inkuba ndwi” zo mu Ibyahishuwe igice cya cumi. Yashyize ahagaragara ukuri gukomoka mu mirongo yera y’ivugurura kuvuga ku gucika intege ko ku ya 18 Nyakanga 2020. Yakoresheje ibimenyetso bine biri muri buri murongo wera w’ivugurura, byerekana amateka yo guhabwa imbaraga k’ubutumwa bwa mbere kugeza ku rubanza, mu buryo butigeze bumenyekana mbere. Daniyeli igice cya kabiri izana byinshi muri ibi bitekerezo ku butungane bwabyo bwuzuye, nubwo uku kuri kwimbitse guhishwe mu mwijima ku banze kurya uburyo bw’imikorere bugaragazwa nka Alufa na Omega.

In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.

Mu gusoza iri somo rya Daniyeli igice cya kabiri, tuzavuga mu ncamake kandi duhuze ukuri kumwe n’ibimenyetso by’inzira bigezwa ku butungane na Daniyeli igice cya kabiri. Mu kubikora, tuba tugaragaza yuko ibanga ryahishuriwe Daniyeli mu iyerekwa ryo mu ijoro rigereranya ubwo kuri nyine.

We will set forth the summary and conclusion in the next article.

Tuzatanga incamake n’umwanzuro mu nyandiko itaha.

> “The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.

> “Umwami afite ibikoresho yatoranyije byo guhura n’abantu mu makosa yabo no mu gusubira inyuma kwabo. Intumwa ze zoherezwa kugira ngo zitange ubuhamya busobanutse, zibakangure zibakure mu mimerere yabo yo gusinzira, kandi zifungurire ubwenge bwabo amagambo y’agaciro y’ubugingo, ari yo Byanditswe Byera. Abo bantu ntibakwiye kuba ababwiriza gusa, ahubwo bagomba kuba abakozi b’Imana, abatwara umucyo, abarinzi b’indahemuka, bazabona akaga kabugarije kandi baburire abantu. Bagomba gusa na Kristo mu ishyaka ryabo rikomeye, mu bushishozi bwabo bwuzuye amakenga, no mu mihati yabo bwite—mbese, muri umurimo wabo wose. Bagomba kugira isano nzima n’Imana, kandi bagomba kumenyera cyane ubuhanuzi n’inyigisho ngirakamaro zo mu Isezerano rya Kera n’irya Rishya, kugira ngo babashe gukura mu bubiko bw’ijambo ry’Imana ibintu bishya n’ibya kera.” Testimonies, volume 5, 251.

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