Article

# The Book of Daniel - Number Nineteen

Igitabo cya Daniyeli - Umubare wa Cumi n’Icyenda

The Prophetic Significance of the Word ‘Hour’ in the Book of Daniel

Ubusobanuro bw’Ubuhanuzi bw’Ijambo “Isaha” mu Gitabo cya Daniyeli

Author

Jeff Pippenger

Published

December 14, 2023

Formats

PDF
Word
Song MP3

The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.

Ijambo “isaha” riboneka gusa mu Isezerano rya Kera mu gitabo cya Daniyeli, buri gihe rifitanye isano n’uburyo runaka bw’urubanza. Mu gice cya gatatu rihagarariye itegeko ryo ku Cyumweru, hibandwa ku ibendera rigereranywa na Shaduraki, Meshaki na Abedenego.

In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.

Mu gice cya kane hagereranya ukuza k’umuburo w’ubutumwa bwa marayika wa mbere mu mwaka wa 1798. Igihe rikoreshejwe ubwa kabiri mu gice cya kane, ryagereranyaga ugutangira kw’urubanza rw’iperereza ku wa 22 Ukwakira 1844. Mu gice cya kane, imikoreshereze ibiri y’ijambo “isaha” ihagarariye amateka y’ubutumwa bwa marayika wa mbere n’uwa kabiri kuva mu 1798 kugeza mu 1844. Ayo mateka ni yo mateka y’inkuba ndwi zo mu Byahishuwe icumi. Inkuba ndwi zihagarariwe n’inshuro ebyiri ijambo “isaha” rikoreshwa mu gice cya kane, kandi bityo nanone zihagararira amateka ya marayika wa gatatu kuva mu 1989 kugeza ku itegeko ryo ku cyumweru riri hafi kuza.

In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.

Mu gice cya gatanu, ijambo “isaha” na ryo rigereranya itegeko ryo ku Cyumweru, ariko ishyimikwa ry’ingenzi aho riri ku iherezo ry’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, Leta Zunze Ubumwe z’Amerika, nk’uko bwashushanyijwe n’iherezo ry’ubwami bwa mbere bw’ubuhanuzi bwa Bibiliya, ari bwo Babuloni. Mu gice cya gatatu, ishyimikwa ry’ingenzi ryari ku kimenyetso kiri mu itanura ry’umuriro, ariko mu gice cya gatanu ishyimikwa riri ku iherezo rya Belushazari n’urubanza rwe rwihariye, nubwo amaherezo Daniyeli aza kugaragara muri iyo nkuru ashushanya icyo kimenyetso.

At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.

Mu itegeko ryo ku Cyumweru, hagaragazwa “isaha” yo kwiyegurira kwa Nebukadinezari n’urupfu rwa Belushazari. “Isaha” igaragazwa nk’ugutangira kw’urubanza mu gice cya kane yerekana ugutangira kw’urubanza rw’iperereza ku wa 22 Ukwakira 1844, kandi ikanerekana ugutangira kw’urubanza nyir’izina ku itegeko ryo ku Cyumweru. Yaba ari ugufungurwa kw’ibitabo by’urubanza mu buturo bwera bwo mu ijuru ku wa 22 Ukwakira 1844, cyangwa se ugutangira kw’urubanza rw’Imana ruzanwa ku banze agakiza, mu itangiriro ry’urubanza nyir’izina ku itegeko ryo ku Cyumweru, umuburo w’urubanza urimo kwegera, muri kimwe muri ibyo bihe byombi, ugaragazwa muri Daniyeli igice cya kane n’ikoreshwa rya mbere ry’ijambo “isaha,” naho ugutangira nyakuri kwa buri rumwe muri ayo moko yombi y’urubanza kukagaragazwa n’inshuro ya kabiri ijambo “isaha” rikoreshwa mu gice cya kane.

The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.

Ijambo ry’ikibonezamvugo rijyanye n’ijambo “isaha” nk’uko rikoreshwa na Daniyeli ni uko ari “polysemy”. Polysemy ni ijambo rifite ibisobanuro bitandukanye bishobora byose gushyirwa hamwe munsi y’umutwe umwe. Inshuro eshanu Daniyeli akoresha ijambo “isaha,” zose zerekeza ku rubanza, ariko buri imwe yibanda ku ngingo zitandukanye zaba iz’urubanza rw’Imana rwo guhana no kwitura, rwitwa urubanza rwayo nyubahirizacyemezo, cyangwa iz’urubanza rw’Imana rw’iperereza aho iba iri kugena abazakizwa n’abatazakizwa. Yaba ari urubanza rw’iperereza rwatangiye ku wa 22 Ukwakira 1844, cyangwa urubanza nyubahirizacyemezo rutangira ku itegeko ryo ku Cyumweru rigiye kuza vuba, ayo manza yombi afite kamere y’iterambere. Urubanza rw’Imana rwo guhana no kwitura, cyangwa urubanza nyubahirizacyemezo rwayo, rutangirira ku itegeko ryo ku Cyumweru kandi rukagenda rwiyongera buhoro buhoro, kugeza ku isozwa ry’igihe cy’imbabazi ku bantu no ku byago birindwi bya nyuma.

Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.

Mu gice cya gatanu cya Daniyeli hifashishijwe ijambo “isaha” kugira ngo hagaragazwe urubanza nyakwigendera rw’Imana, nk’uko rugereranywa n’urupfu rwa Belushazari, ndetse n’iherezo ry’ishyanga yategekaga.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> Muri iryo saha nyene, intoke z’ukuboko kw’umuntu zirasohoka, zandika ku gipande c’urukuta rw’ingoro y’umwami ahateganye n’igiterekwako itara; kandi umwami abona igice c’urwo kuboko canditse. Daniyeli 5:5.

The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.

Urubanza rw’ishyirwa mu bikorwa rutangirira ku itegeko ryo ku Cyumweru, ari na ryo kandi rugaragazwa no kwatura kwa Nebukadinezari igishushanyo cya zahabu; ariko iryo “saha” rirebana cyane kurushaho no gukizwa kw’ubwoko bw’Imana muri icyo kibazo gikomeye kizanywa n’itegeko ryo ku Cyumweru. Urubanza rw’ishyirwa mu bikorwa rw’indaya ya Tiro, kandi no rwa Leta Zunze Ubumwe za Amerika, rutangirira ku itegeko ryo ku Cyumweru, ari ryo “saha” ikimenyetso cy’urubanza mu gitabo cya Daniyeli.

> 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. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Nuko numva irindi jwi rivuye mu ijuru rivuga riti: “Nimusohoke muri we, bantu banjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyorezo bye. Kuko ibyaha bye byageze no mu ijuru, kandi Imana yibutse gukiranirwa kwe. Mumuhore nk’uko na we yabahoye, kandi mumwishyure incuro ebyiri z’ibyo yakoze: mu gikombe yujuje, namwe mumwuzurize incuro ebyiri. Uko yihesheje icyubahiro kandi akabaho mu butunzi no mu byishimo, abe ari ko mumwitura umubabaro n’agahinda; kuko avuga mu mutima we ati: ‘Nicaye ndi umwamikazi, sindi umupfakazi, kandi sinzabona gahinda na rimwe.’ Ni cyo gituma ibyorezo bye bizamuzaho ku munsi umwe: urupfu n’icyunamo n’inzara; kandi azatwikwa rwose n’umuriro; kuko Uwiteka Imana imucira urubanza ikomeye. Nuko abami bo mu isi basambanaga na we kandi bakabana na we mu byishimo no mu butunzi bazamuririra, bamuborogere, nibabona umwotsi wo gushya kwe; bahagaze kure, batinyishwa n’umubabaro we, bavuga bati: ‘Yoo, yoo, wa murwa munini Babuloni, wa murwa ukomeye! Kuko urubanza rwawe ruje mu isaha imwe.’ Ibyahishuwe 18:4–10.

The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.

Itegeko ry’Umunsi w’Icyumweru muri Leta Zunze Ubumwe z’Amerika, ari na ryo tangiriro ry’urubanza nyubahirizategeko, na ryo kandi rikomeza buhoro buhoro, ritangira mu “isaha” abana b’Imana bakiri i Babuloni bahamagarirwamo gusohoka n’ikimenyetso. Ni yo “saha” urubanza ruza kuri “uwo Murwa ukomeye, Babuloni”. Urubanza rwe, rugereranywa n’ijambo “isaha,” rukubiyemo igihe izindi ntama z’Imana zihamagarirwamo gusohoka i Babuloni.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Kandi kuri uwo munsi hazabaho umuzi wa Yesayi, uzahagarara nk’ibendera ry’amahanga; abanyamahanga bazamushaka, kandi uburuhukiro bwe buzaba ubw’ikuzo. Kandi kuri uwo munsi, Umwami azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe bazasigara, abavane muri Ashuri, no muri Egiputa, no muri Patirosi, no muri Kushi, no muri Elamu, no muri Shinari, no muri Hamati, no mu birwa byo mu nyanja. Kandi azamanika ibendera amahanga, maze akoranye abirukanywe bo muri Isirayeli, kandi azateranya hamwe abatatanijwe bo mu Buyuda, abavanye ku mpera enye z’isi. Yesaya 11:10–12.

The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.

Umwamiyehamagaye yahamagariye abantu kuva i Babuloni mu rugendo rw’umumarayika wa mbere mu 1844, kandi umumarayika wa kabiri wo muri ayo mateka agomba gusubirwamo mu minsi y’imperuka, igihe “Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe.” Abo asigaye bo mu bwoko ari “kongera” guhamagara ngo baveyo, si bo kimenyetso, kuko ikimenyetso ari “umuzi wa Yesayi,” uhaguruka nk’“ikimenyetso” abo “Abanyamahanga bashaka.” Ubwa kabiri, Imana izahamagarira amahanga kuva i Babuloni.

He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.

Azabikora mbere na mbere akoranya “abirukanywe ba Isirayeli,” ari bo “abatataniye ba Yuda,” kandi bava “mu mpera enye z’isi,” ubwo bazaba bateranyirijwe hamwe ku iherezo ry’iminsi itatu n’igice bamaze baryamye bapfuye mu muhanda wo mu Byahishuwe igice cya cumi na kimwe, unyura mu kibaya cya Ezekiyeli cyuzuye amagufwa yapfuye kandi yumye.

The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.

“Igihe” urubanza nyakikorwa rutangira kuri “Babuloni,” uwo “murwa ukomeye,” ni cyo “gihe” kimwe n’icyo cya “nyamutingito ikomeye” yo mu Byahishuwe igice cya cumi na rimwe. Urubanza nyakikorwa rw’Imana rutangira muri icyo “gihe,” kuko mu Byahishuwe igice cya cumi na rimwe hari abantu ibihumbi birindwi bicwa muri “igihe” cya nyamutingito. Abo bihumbi birindwi bashushanywaga na “abagabo b’abanyambaraga cyane” ba Nebukadinezari, bapfuye ubwo bateraga Shaduraka, Meshaki na Abedenego mu itanura ryari ryashyushijwe “incuro ndwi” kurusha ibisanzwe. Mu Mpinduramatwara y’Abafaransa, abo “bihumbi birindwi” bashushanyaga ubwami bw’u Bufaransa, cyangwa abanyambaraga babwo. Nta bwo Belushazari yiciwe gusa mu gice cya gatanu, ahubwo n’ingabo ze zararimbuwe. “Igihe” cy’itegeko ryo ku Cyumweru ni cyo gitangira iryo torero rishushanywa no gutabwa kw’ubwoko bw’Imana mu itanura, ariko kandi ni na cyo kiranga itangiriro ry’urubanza nyakikorwa rw’Imana ku murwa ukomeye wa Babuloni.

It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.

Ni na yo kandi “isaha” y’umutingito ukomeye uvugwa mu Ibyahishuwe igice cya cumi na kimwe, ubwo ayo magufa yari yarapfuye kera, yiciwe mu muhanda n’inyamaswa yavuye ikuzimu, azamurwa ajyanwa mu ijuru nk’ikimenyetso. Aho ni na yo “saha” imwe ya wa mubabaro wa gatatu, ari na ryo vuvu rya karindwi, ivugirwamo. Vuvu rya karindwi ni wo mubabaro wa gatatu, kandi umugambi w’iryo vuvu rya nyuma ry’umubabaro si uwo kuzana urubanza gusa ku bahatira abantu kuramya ku Cyumweru, ahubwo ni no kurakaza amahanga. Umubabaro wa gatatu, vuvu rya karindwi, no kurakazwa kw’amahanga, byose ni ibimenyetso bivuga ku ruhare rw’ubuhanuzi rwa Isilamu, kandi byose bishyizwe muri iyo “saha” y’umutingito ukomeye.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.

> Nuko bumva ijwi rirenga rivuye mu ijuru ribabwira riti: Nimuze hano hejuru. Maze bazamuka bajya mu ijuru bari mu gicu; abanzi babo barabitegereza. Muri icyo gihe nyine habaho umutingito ukomeye, kandi kimwe cya cumi cy’umurwa kiragwa, muri uwo mutingito hapfamo abantu ibihumbi birindwi; abasigaye bagira ubwoba, bahimbaza Imana yo mu ijuru. Ishyano rya kabiri rirarangiye; dore irya gatatu riratinda kuza. Nuko marayika wa karindwi avuza impanda; maze mu ijuru humvikana amajwi arenga avuga ati: Ubwami bw’iyi si bubaye ubw’Umwami wacu n’ubwa Kristo we; kandi azategeka iteka ryose. Nuko ba bakuru makumyabiri na bane bicaye imbere y’Imana ku ntebe zabo bikubita hasi bubamye, basenga Imana, bavuga bati: Turagushimira, Mwami Mana Ishoborabyose, uriho kandi wahoragaho kandi uzaza; kuko wafashe ububasha bwawe bukomeye, ugategeka. Amahanga yararakaye, n’umujinya wawe uraza, kandi igihe kirageze cy’abapfuye ngo bacirwe urubanza, no guha ingororano abagaragu bawe b’abahanuzi, n’abera, n’abubaha izina ryawe, abato n’abakomeye; no kurimbura abarimbura isi. Ibyahishuwe 11:12–18.

Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.

Amagufa yapfuye ya Ezekiyeli azamuka “ajya mu ijuru mu gicu; kandi abanzi” babo babona “bo” muri “iryo saha” ubwo umuziki wa Nebukadinezari utangiye kuvuza, kandi maraya w’i Tiro agatangira kuririmba, kandi Isirayeli yateye umugongo ukuri igatangira kubyina. Isirayeli yateye umugongo ukuri ihagarariye umuhanuzi w’ibinyoma, umwami Nebukadinezari ni wa kiyoka, kandi maraya w’i Tiro ni ya nyamaswa. Imbyino zigaragazwa n’abahanuzi ba Bāli n’abahanuzi b’igishanga cyera mu nkuru ya Eliya. Byongeye kandi, byagaragajwe n’imbyino ya Salome, umukobwa wa Herodiya. Bāli ni ikigirwamana cy’ikinyoma cy’igitsinagabo, kandi Ashtaroti ni abahanuzi b’igishanga cyera, ari cyo kigirwamana cy’igitsinagore. Bafatanyije bahagarariye ihuriro ry’itorero (umugore) na leta (umugabo). Bafatanyije bahagarariye umuhanuzi w’ibinyoma wa Leta Zunze Ubumwe za Amerika. Salome agaragaza ko uwo muhanuzi w’ibinyoma ari umukobwa wa Roma, ishusho yayo ikaba ari ihuriro ry’itorero na leta muri Leta Zunze Ubumwe za Amerika.

> Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.

> Ni cyo cyatumye muri icyo gihe Abakaludaya bamwe baza begera umwami, barega Abayuda. Baravuga babwira umwami Nebukadinezari bati: Mwami, uramire iteka ryose. Wowe, mwami, washyizeho itegeko yuko umuntu wese niyumva ijwi ry’ihembe, n’umwironge, n’inanga, n’igitaramo, n’igisalteri, n’idulicimeri, n’ubwoko bwose bw’umuzika, azikubita hasi aramye igishushanyo cy’izahabu; kandi umuntu wese utazikubita hasi ngo akiramye, azajugunywa hagati mu itanura ry’umuriro waka cyane. Hariho Abayuda bamwe washyizeho gutwara imirimo y’intara y’i Babuloni, ari bo Saduraka, Meshaki na Abedenego; abo bagabo, mwami, ntibakwitayeho: ntibakorera imana zawe, kandi ntibaramya igishushanyo cy’izahabu washyizeho. Daniyeli 3:8–12.

In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.

Muri iryo “saha,” abanzi ba Shaduraki, Meshaki na Abedenego babonye ko banze ikimenyetso cy’inyamaswa, maze basaba umwami gushyira mu bikorwa urubanza rwategetswe. Muri iryo “saha,” itegeko ryo ku Cyumweru, ari ryo kunyeganyega guhangara inyamaswa yo ku isi (umutingito), uburakari n’umujinya bya Nebukadinezari birigaragaza.

> Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.

> Nuko Nebukadinezari, mu burakari bwe no mu gishyika cye, ategeka ko bazana Shaduraki, Meshaki na Abedinego. Nuko bazana abo bagabo imbere y’umwami. Daniyeli 3:13.

The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.

Gutotezwa gukorerwa abagabo babiri b’Imana bahamya (Shaduraki, Meshaki na Abedenego), gukorwa igihe banga gupfukamira, cyangwa nk’uko Ibyahishuwe igice cya cumi na kimwe habivuga—bahagaze ku birenge byabo.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Maze iminsi itatu n’igice ishize, Umwuka w’ubugingo uturutse ku Mana ubinjiramo, bahagarara ku birenge byabo; maze ubwoba bwinshi bugwira abababonye. Nuko bumva ijwi rikomeye rivuye mu ijuru ribabwira riti: Nimuzamuke muze hano. Nuko bazamukanwa mu ijuru n’igicu; kandi abanzi babo barabitegereza. Ibyahishuwe 11:11, 12.

Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.

Banze kunama, bahagarara ku birenge byabo nk’ingabo ikomeye ya Ezekiyeli. Bahagarara igihe bakiriye maze bakamamamaza ubutumwa bwo gushyirwaho ikimenyetso, bwamagana ishyirwaho ry’ubumwe bw’itorero n’igihugu muri Leta Zunze Ubumwe za Amerika, kandi bukaburira iby’itegeko rya ku Cyumweru rigiye kuza bidatinze, ndetse bukagaragaza ko urubanza rw’Imana rw’ihora rugiye gusohozwa n’Isilamu yo mu Byago bya gatatu. Ubutumwa bw’Induru ya Saa Sita z’ijoro bugaragazwa n’“ibanga” ryahishuriwe Daniyeli mu gice cya kabiri, kandi iyo ubwoko bw’Imana bwo mu minsi y’imperuka bukandagiye muri uko “kuri,” ntibushobora kandi ntibuzigera buhungabanywa n’umutingito wegereje.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Umurimo wo muri Battle Creek uri ku murongo umwe n’uwo. Abayobozi bo muri sanatoriyumu bivangavanze n’abatizera, bakabemerera kwinjira mu nama zabo, ku rugero runaka; ariko ni nko kujya gukora bahumye amaso. Babuze ubushishozi bwo kubona ibigiye kudutera gitumo igihe icyo ari cyo cyose. Hariho umwuka wo kwiheba, w’intambara n’umena-maraso, kandi uwo mwuka uzarushaho kwiyongera kugeza ku iherezo nyakuri ry’igihe. Ako kanya ubwoko bw’Imana nibumara gushyirwaho ikimenyetso mu ruhanga—si ikimenyetso cyangwa ikirango icyo ari cyo cyose gishobora kugaragara, ahubwo ni ugushinga imizi mu kuri, mu bwenge no mu buryo bw’umwuka, ku buryo badashobora kunyeganyezwa—ako kanya ubwoko bw’Imana nibumara gushyirwaho ikimenyetso no gutegurirwa guhungabanywa, bizaba. Koko rero, byatangiye no muri iki gihe. Imanza z’Imana ubu ziri ku gihugu, kugira ngo ziduhe umuburo, bityo tumenye ibigiye kuza.” Manuscript Releases, volume 10, 252.

The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.

Gushyirwaho bisobanura ikimenyetso ku ikubitiro kidashobora kubonwa n’abantu, ariko nyuma kikazabonwa na bose. Iyo ubwoko bw’Imana bwakiriye ubutumwa bw’Induru ya Saa Sita z’ijoro, bwagaragajwe n’“ibanga” ryahishuriwe Daniyeli mu gice cya kabiri, buba bwakiriye “ibanga” ry’ishusho y’inyamaswa riganisha ku kimenyetso cy’inyamaswa, kikazana urubanza rw’Imana, rukorwa binyuze muri Isilamu. Ibyo bibaho mu gihe “umwuka wo kwiheba, w’intambara n’umena-maraso” ugenda urushaho kwiyongera. Icyo gihe ni ubu. Bibaho igihe abayobozi b’Abadiventisiti badashobora kubona bitewe n’ubuhumyi bwa Lawodikiya. Mu gihe cy’igikorwa cyo gushyirwaho ikimenyetso, gisozwa n’Induru ya Saa Sita z’ijoro, ikimenyetso gishyirwa ku ruhanga rw’abakobwa b’isugi b’abanyabwenge, ariko ntikiboneke. Saduraka, Meshaki na Abedenego bagereranya abamaze gushikama mu kuri nk’uko byagaragajwe mu kiganiro cyabo na Nebukadinezari.

> Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.

> Nebukadinezari aravuga arababaza ati: “Mbese ni ukuri, yemwe Shaduraki, Meshaki na Abedinego, ko mutakorera imana zanjye kandi ntimusenge igishushanyo cy’izahabu nashizeho? Noneho nimuba mwiteguye yuko igihe muzumva ijwi ry’ihembe, n’umwironge, n’inanga, n’igikoresho cy’umuziki, n’igitari, n’akadumbiri, n’amoko yose y’umuziki, mwikubita hasi mugasenga igishushanyo nakoze, ni byiza; ariko nimutagisenga, muri ako kanya nyine muzajugunywa hagati mu itanura ry’umuriro waka cyane; kandi ni iyihe Mana izabakura mu maboko yanjye?” Shaduraki, Meshaki na Abedinego basubiza umwami bati: “Yemwe Nebukadinezari, muri iki kintu ntidukeneye kugira icyo tugusubiza. Niba ari uko bimeze, Imana yacu dukorera ishobora kudukiza muri iryo tanura ry’umuriro waka cyane, kandi izadukiza mu kuboko kwawe, yewe mwami. Ariko n’iyo bitaba bityo, umenye, yewe mwami, ko tutazakora imana zawe kandi ko tutazasenga igishushanyo cy’izahabu washyizeho.” Daniyeli 3:14–18.

Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.

Hanyuma y’ibyo, abo batatu b’abanyacyubahiro bazagaragaza ikimenyetso cy’Imana gishobora kugaragara. Abafite mbere na mbere gusa ikimenyetso kitagaragara imbere muri bo, ni bo bazagira uruhare mu kugaragaza ikimenyetso cy’Imana mu gihe kigomba kugaragara.

> Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.

> Nuko Nebukadinezari yuzura uburakari, kandi uko mu maso he hari hameze hahindukira ku bwa Shaduraki, na Meshaki, na Abedenego; ni cyo cyatumye ategeka ko bacanira itanura incuro ndwi kurusha uko ryari risanzwe ricanirwa. Kandi ategeka abagabo b’intwari kurusha abandi bo mu ngabo ze kuboha Shaduraki, na Meshaki, na Abedenego, no kubajugunya mu itanura ry’umuriro waka cyane. Nuko abo bagabo babohwa bambaye amakanzu yabo, n’amapantaro yabo, n’ingofero zabo, n’izindi myambaro yabo, maze bajugunywa hagati mu itanura ry’umuriro waka cyane. Nuko kubera ko itegeko ry’umwami ryari rikomeye cyane, kandi itanura rikaba ryari ryake cyane, ibirimi by’umuriro byica ba bagabo bari bazanye Shaduraki, na Meshaki, na Abedenego. Nuko abo bagabo batatu, Shaduraki, na Meshaki, na Abedenego, bagwa hagati mu itanura ry’umuriro waka cyane baboshywe. Maze umwami Nebukadinezari arumirwa, arahaguruka yihuta, aravuga abaza abajyanama be ati: Mbese ntitwajugunye abagabo batatu baboshywe hagati mu muriro? Basubiza babwira umwami bati: Ni ukuri, mwami. Arabasubiza ati: Dore, ndabona abagabo bane babohotse bagenda hagati mu muriro, kandi nta cyo batwaye; kandi ishusho y’uwa kane isa n’Umwana w’Imana. Daniyeli 3:19–25.

The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.

Abahamya babiri, bagereranywa na Shaduraki, Meshaki na Abedenego, hanyuma bazashyirwaho nk’ibendera, maze ikimenyetso kizahita kibonwa.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

> “Umurimo wa Mwuka Wera ni uwo kwemeza ab’isi iby’icyaha, no gukiranuka, no gucirwaho iteka. Ab’isi bashobora gusa kuburirwa binyuze mu kubona abizera ukuri bejejwe n’ukuri, bagakora bakurikije amahame yo ku rwego rwo hejuru kandi yera, bagaragaza mu buryo busobanutse kandi bwo ku rwego rwo hejuru umurongo utandukanya abitondera amategeko y’Imana n’abayatiranya ibirenge. Kwezwa na Mwuka kugaragaza itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abitondera umunsi w’ikiruhuko w’ibinyoma. Igihe ikigeragezo kizaza, bizerekanwa neza icyo ikimenyetso cy’inyamaswa ari cyo. Ni ukwitondera ku Cyumweru. Abumvise ukuri, ariko bagakomeza gufata uyu munsi nk’uwera, bitwaza ikimenyetso cy’umuntu w’icyaha, watekereje guhindura ibihe n’amategeko. Bible Training School, December 1, 1903.”

At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.

Ku itegeko ryo ku Cyumweru, Leta Zunze Ubumwe za Amerika zizahindukirira Umuryango w’Abibumbye kugira ngo zisohoze umurimo wazo w’ubuhanuzi. Zigomba kuyobya isi binyuze muri ya bitangaza zikora, nk’uko bigaragazwa n’imbyino ya Salome. Mu gihe zikora iyo mbyino y’ubushukanyi, maraya w’i Tiro azaba aririmba indirimbo ze, kandi itsinda ry’abacuranzi rya Nebukadinezari rizaba ricuranga umuziki. Leta Zunze Ubumwe za Amerika zifata iya mbere mu guhatira isi kwemera iyo ndirimbo, no kunama imbere y’icyo gishushanyo.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Nuko mbona indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri nk’ay’umwana w’intama, ariko yavugaga nk’ikiyoka. Kandi ikoresha ubutware bwose bw’inyamaswa ya mbere imbere yayo, igatera isi n’abayituyemo kuramya inyamaswa ya mbere, iyakomerekejwe uruguma rwica rugakira. Kandi ikora ibitangaza bikomeye, ndetse ikamanura umuriro uva mu ijuru ukagera ku isi imbere y’abantu. Kandi iyobya abatuye isi ibitewe n’ibitangaza yahawe ubushobozi bwo gukorera imbere y’inyamaswa; ibwira abatuye isi gukora igishushanyo cy’inyamaswa yakomerekejwe n’inkota nyamara ikabaho. Kandi yaherewe ubushobozi bwo guha ubugingo icyo gishushanyo cy’inyamaswa, kugira ngo icyo gishushanyo cy’inyamaswa kivuge kandi gitegeke ko abataramya igishushanyo cy’inyamaswa bicwa. Kandi itera bose, aboroheje n’abakomeye, abakire n’abakene, abidegemvya n’abagaragu, gushyirwaho ikimenyetso ku kuboko kw’iburyo cyangwa mu ruhanga rwabo; kugira ngo hatagira ushobora kugura cyangwa kugurisha, keretse ufite icyo kimenyetso, cyangwa izina ry’inyamaswa, cyangwa umubare w’izina ryayo. Aha ni ho hari ubwenge. Ufite ubwenge abarure umubare w’inyamaswa; kuko ari umubare w’umuntu, kandi umubare wayo ni magana atandatu na mirongo itandatu n’atandatu. Ibyahishuwe 13:11–18.

Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.

Mu minsi y’imperuka, Egiputa igereranya isi (icyo gihe izaba iyobowe n’Umuryango w’Abibumbye), ariko hariho “Umuborogo” (ikimenyetso cya Isilamu), watangarijwe abararikira ubufasha muri Egiputa (Leta Zunze Ubumwe z’Amerika). Igihe abo batatu b’icyubahiro bajugunywa mu itanura maze bakaba ibendera ry’isi, iryo tanura si itanura rya Nebukadinezari koko.

> Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.

> Bazabona abamanukira muri Egiputa gushaka ubufasha; bakiringira amafarashi, bakiringira amagare y’intambara, kuko ari menshi; n’abagendera ku mafarashi, kuko bafite imbaraga nyinshi cyane; ariko ntibareba Uwera wa Isirayeli, kandi ntibashaka Uwiteka! Nyamara na we ni umunyabwenge, kandi azateza ibyago, kandi ntazasubiza inyuma amagambo ye; ahubwo azahagurukira inzu y’abakora ibibi, n’ubufasha bw’abakora gukiranirwa. Kandi Abanyegiputa ni abantu, si Imana; amafarashi yabo ni umubiri, si umwuka. Uwiteka narambura ukuboko kwe, ufasha azagwa, n’ufashwa na we azahanantuka, kandi bose bazarimburanira hamwe. Kuko Uwiteka yambwiye ati: Nk’uko intare n’intare ikiri nto bitontoma ku muhigo wabyo, maze abaragitsi benshi bagahamagazwa ngo bayirwanye, ntitinye ijwi ryabo kandi nticishwe bugufi n’urusaku rwabo; ni ko Uwiteka Nyiringabo azamanuka kurwanirira umusozi wa Siyoni n’agasozi kawo. Nk’inyoni ziguruka, ni ko Uwiteka Nyiringabo azarinda Yerusalemu; azayirinda kandi ayikize; azayinyuraho kandi ayirengere. Nimugarukireho, mwebwe abo abana ba Isirayeli bagomeye bikomeye. Kuko kuri uwo munsi umuntu wese azajugunya kure ibigirwamana bye by’ifeza n’ibigirwamana bye by’izahabu, ibyo amaboko yanyu bwite yabakoreye biba icyaha. Ni bwo Umunyashuriya azagwa ku nkota, itari iy’umuntu ukomeye; kandi inkota, itari iy’umuntu usanzwe, izamurimbura; ahubwo azahunga inkota, kandi abasore be bazacika intege. Kandi azambuka ajye mu gihome cye kubera ubwoba, kandi abatware be bazaterwa ubwoba n’ibendera, ni ko Uwiteka avuga, ufite umuriro we muri Siyoni, n’itanura rye i Yerusalemu. Yesaya 31:1–9.

Jerusalem is the furnace the world will look to, and they will see four men walking therein.

Yerusalemu ni yo itanura isi izarebaho, kandi bazabona abagabo bane bagendagendamo.

> Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.

> Nuko Nebukadinezari yegera umuryango w’itanura ry’umuriro ugurumana cyane, aravuga ati: Saduraka, Meshaki na Abedenego, mwa bagaragu b’Imana Isumbabyose mwe, nimusohoke, muze hano. Nuko Saduraka, Meshaki na Abedenego basohoka bava hagati mu muriro. Abatware, abatwara intara, abatware b’ingabo n’abajyanama b’umwami bateraniye hamwe, babona ko uwo muriro utagize ububasha ku mibiri y’abo bagabo; nta n’agasatsi ko ku mitwe yabo kari kashye, imyambaro yabo ntiyari yahindutse, kandi nta n’umunuko w’umuriro wari wabagezeho. Maze Nebukadinezari aravuga ati: Hahimbazwe Imana ya Saduraka, Meshaki na Abedenego, yatumye marayika wayo agakiza abagaragu bayo bayiringiye, kandi bakica ijambo ry’umwami, bakemera gutanga imibiri yabo, kugira ngo batagira indi mana bakorera cyangwa basenga, keretse Imana yabo bwite. Daniyeli 3:26–28.

Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.

Nuko Nebukadinezari asohora irindi tegeko. Iryo tegeko rigereranya itegeko rya nyuma ryo mu minsi y’imperuka. Asohora itegeko ry’urupfu, kandi muri wa muhati we woroheje wo gushyira hejuru Imana yo mu ijuru, mu by’ukuri riba ikimenyetso cy’ubuhanuzi cy’itegeko ry’urupfu ryo ku iherezo ry’isi. Nebukadinezari, uhagarariye umwami wo ku iherezo ry’isi, ni ikimenyetso cy’abami icumi b’ikiyoka basambana na maraya y’i Roma. Itegeko rikurikira muri iyo gahunda y’ubuhanuzi ni itegeko ry’urupfu, kandi nubwo Nebukadinezari atangaza itangazo ryagenewe igihe cye, mu by’ukuri aba ahagarariye itegeko rya nyuma ry’ubumwe bw’impande eshatu mu minsi y’imperuka. Iryo tegeko ni itegeko ry’urupfu ritangira gushyirwa mu bikorwa igihe igihe cy’igeragezwa kirangiye, ariko ntirizigera rishyirwa mu bikorwa ku bwoko bw’Imana.

> Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.

> Ni cyo gituma nshyiraho itegeko, yuko abantu bose, n’amahanga yose, n’indimi zose, bavuga ikintu icyo ari cyo cyose kitari cyo ku Mana ya Shaduraki, na Meshaki, na Abedenego, bazacibwamo ibice, kandi amazu yabo azahindurwa icyobo cy’imyanda; kuko nta yindi mana ishobora gukiza muri ubu buryo. Nuko umwami azamura Shaduraki, na Meshaki, na Abedenego, mu ntara ya Babuloni. Daniel 3:29, 30.

We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.

Ubu twamaze gushyira mu nyandiko ibihagije byerekeye ibice bitatu bya mbere by’igitabo cya Daniyeli kugira ngo dutangire gusuzuma igice cya kane n’icya gatanu, bitegekwa n’ihame ry’ubuhanuzi rya “umurongo ku wundi”. Daniyeli igice cya kane kigaragaza umwaka wa 1798 n’itangiriro ry’inyamaswa yo ku isi, kandi Daniyeli igice cya gatanu kigaragaza itegeko ryo ku cyumweru, n’iherezo ry’inyamaswa yo ku isi ubwo ivuga nk’ikiyoka. Ibyo bice byombi bigomba guhurizwa hamwe “umurongo ku wundi” n’ibice bitatu bya mbere kugira ngo byubakire ku miterere y’ubutumwa bw’abamarayika batatu. Kubera iyo mpamvu, tugiye kubanza gusobanura twitonze ihame rya “umurongo ku wundi”.

We will continue in the next article.

Tuzakomeza mu ngingo ikurikira.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “Belushazari yari yarahawe uburyo bwinshi bwo kumenya no gukora ubushake bw’Imana. Yari yarabonye sekuru Nebukadinezari yirukanwa mu muryango w’abantu. Yari yarabonye ubwenge uwo mwami w’umwibone yirataga bukurwaho n’Uwabumuhaye. Yari yarabonye uwo mwami yirukanwa mu bwami bwe, agahindurwa mugenzi w’inyamaswa zo mu gasozi. Ariko gukunda imyidagaduro no kwikuza kwa Belushazari byasibye amasomo atagombaga na rimwe kwibagirana; kandi yakoze ibyaha bisa n’ibyazaniye Nebukadinezari imanza zidasanzwe. Yapfushije ubusa amahirwe yari yarahawe ku bw’ubuntu, yirengagiza gukoresha uburyo bwari buri hafi ye bwo kumenyana n’ukuri. ‘Ni iki ngomba gukora ngo nkizwe?’ cyari ikibazo uwo mwami ukomeye ariko w’umupfapfa yirengagije atacyitayeho.” Bible Echo, April 25, 1898.

Back to Articles