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# The Book of Daniel - Number Twenty-Eight

Igitabo cya Daniyeli - Umubare wa Makumyabiri n'Umunani

Walls

Inkuta

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Nebukadinezari agereranya intangiriro y’Ubwadivantisiti, intangiriro ya Leta Zunze Ubumwe z’Amerika, intangiriro y’ihembe ry’Abaporotesitanti n’intangiriro y’ihembe ry’Abarepubulikani. Belushazari agereranya iherezo ry’iyo mirongo yose.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Nebukadinezari ahagarariye amateka y’ubutumwa bw’abamarayika ba mbere n’uwa kabiri kuva mu 1798 kugeza mu 1844, n’itangiriro ry’urubanza rw’Imana rw’iperereza. Ubuhamya bwe bugereranywa na Daniyeli igice cya mbere. Belushazari ahagarariye amateka y’ubutumwa bw’umumarayika wa gatatu kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru, n’itangiriro ry’urubanza rw’Imana rw’ishyirwa mu bikorwa. Ubuhamya bwe bugereranywa na Daniyeli ibice bya mbere kugeza ku bya gatatu.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Nebukadinezari aranga iherezo ry’“ibihe birindwi” byageze ku bwami bwo mu majyaruguru bwa Isirayeli mu 1798, igihe ubwami bwe bwamusubizwagaho amaze kubana n’umutima w’inyamaswa. Ubuhamya bwe bukomeza kugeza ku itangizwa ry’urubanza rw’iperereza ku iherezo ry’“ibihe birindwi” byageze ku bwami bwo mu majyepfo bwa Yuda mu 1844. Mu buhamya bwe, ijambo “isaha” rigereranya ubutumwa bw’isaha y’urubanza bw’umumarayika wa mbere, kandi nanone rikagereranya ukuza kw’ubwo butumwa. “Isaha” iri mu buhamya bwe iranga byombi 1798 na 1844, byombi bikaba bigereranya iherezo ry’uburakari bwa mbere n’uburakari bwa nyuma, uko bikurikirana.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Iherezo rya Belushazari rirangwa n’inyandiko y’amayobera ihwanye n’ibihumbi bibiri na magana atanu na makumyabiri. Izo “bihe birindwi,” byaba bigaragajwe nk’“isaha,” nk’“gutatanywa,” cyangwa nk’“ibihumbi bibiri na magana atanu na makumyabiri,” ni ikimenyetso cy’urubanza. Urubanza rwa Nimurodi rwari “ugutatanywa,” urwa Nebukadinezari rwari “bihe birindwi,” naho urwa Belushazari rwari ibihumbi bibiri na magana atanu na makumyabiri. Igihe Nebukadinezari yaciraga urubanza ba bandi batatu b’intwari, yategetse ko itanura rishyushwa “inshuro ndwi,” kurusha uko byari bisanzwe.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Urubanza rw’“ibihe birindwi” rugaragazwa n’ukugera k’ubutumwa bwa mbere, kandi n’ukugera k’ubutumwa bwa gatatu. Iherezo ry’Adiventisimu ya Millerite mu 1863 ritangirana no kwangwa kw’inyigisho y’“ibihe birindwi,” kandi nyuma y’imyaka ijana na makumyabiri n’itandatu, mu 1989, “igihe cy’imperuka” cy’amateka y’umumarayika wa gatatu cyarageze. Ijana na makumyabiri n’itandatu ni ikimenyetso cy’“ibihe birindwi”; bityo rero iherezo ry’umuryango w’umumarayika wa mbere mu 1863 kugeza ku itangiriro ry’umuryango w’umumarayika wa gatatu mu 1989, bihuzwa hamwe n’“ibihe birindwi” binyuze kuri cya kimenyetso cy’ijana na makumyabiri n’itandatu.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Nyamara ubuhamya bw’ukugwa kwa Belushazari buri muri Daniyeli igice cya gatanu, bwigisha ko nta n’umwe ushobora kubona urubanza rw’“ibihe birindwi,” nubwo rwaba rwanditswe ku “rukuta.” Ku ihembe rya Repubulikani, urubanza rwanditswe ku “rukuta rw’itandukaniro hagati y’itorero na Leta” rwa Thomas Jefferson, rukurwaho muri Daniyeli igice cya gatanu. Ku ihembe nyakuri ry’Abaporotesitanti, urubanza rwanditswe ku bishushanyo bibiri byera bimanitswe ku “rukuta” kugira ngo ubisoma abone uko yiruka. Ariko mu buhumyi bwa Lawodikiya ayo magambo ntashobora gutahurwa. Muri ibyo byombi, amagambo y’urubanza agaragaza ko amahembe yombi, iry’Abaporotesitanti nyakuri n’iry’Abarepubulikani, apimwe ku munzani maze agasangwa abuze. Inkuru ya Belushazari ifitiye ihembe rya Repubulikani ubutumwa, rigereranya amahanga y’isi.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “Mu mateka ya Nebukadinezari na Belushazari, Imana ivugana n’amahanga y’iki gihe.” Signs of the Times, 20 Nyakanga 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Inkuru ya Belushazari nayo ifite ubutumwa igenewe ihembe ry’Abaporotesitanti, rihagarariye abantu bo mu isi.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “Mu mateka ya Nebukadinezari na Belushazari, Imana ivugana n’abantu b’iki gihe.” Bible Echo, 17 Nzeri 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Icyaha cya Belushazari gishushanya icyaha cy’amahembe yombi y’inyamaswa yo mu isi. Icyaha cya buri hembe kiboneka mu kwanga ukuri kwari urufatiro rwaryo, kandi gifite ubumenyi busesuye bw’uko kuri. Ihembe rya Repubulikani rifatwa nk’iryo kubazwa ukurikije umucyo w’Itegeko Nshinga, n’amateka y’intangiriro igihe iyo nyandiko y’ijuru yakorwaga, nyamara kuva icyo gihe ryarushijeho kuyanga buhoro buhoro. Igihe iryo shyanga rizavuga nk’ikiyoka, urukuta rw’itandukaniro rw’ikigereranyo hagati y’itorero na Leta ruzaba rwakuweho. Naho ku ihembe nyakuri ry’Abaporotesitanti, umucyo uva mu mateka y’ubutumwa bw’umumarayika wa mbere n’uwa kabiri, igihe urufatiro rwashyirwagaho, warushijeho kwangwa buhoro buhoro, kandi uzakomeza kurushaho kwangwa, kugeza ubwo “urukuta” rw’amategeko y’Imana narwo, ku iherezo, ruzangwa.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Umuhanuzi hano aravuga abantu bo, mu gihe cyo kureka ukuri no gukiranuka muri rusange, bashaka kugarura amahame ari urufatiro rw’ubwami bw’Imana. Ni abasana icyuho cyakozwe mu mategeko y’Imana—urukuta yashyize ruzengurutse abo yitoranyirije kugira ngo rubarinde, kandi kumvira amabwiriza yarwo yerekeye ubutabera, ukuri, no gutungana bikaba ari byo birindiro byabo bihoraho.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> “Mu magambo afite ubusobanuro budashidikanywaho, umuhanuzi agaragaza umurimo wihariye w’aba bantu basigaye bubaka urukuta. ‘Nuhindukiriza ikirenge cyawe ku Isabato, ukareka gukora ibyo wishakira ku munsi Wanjye wera; ukita Isabato umunezero, umunsi wera w’Uwiteka, uw’icyubahiro; ukayubahiriza, utagenda mu nzira zawe bwite, cyangwa ngo ushake ibyo wishakira, cyangwa ngo uvuge amagambo yawe bwite: ni bwo uzanezezwa n’Uwiteka; nanjye nzatuma ugendera ahirengeye h’isi, kandi nzagutunga umurage wa Yakobo so: kuko akanwa k’Uwiteka ari ko kabivuze.’ Yesaya 58:13, 14.” Prophets and Kings, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Uburyo bwa Bibiliya bwerekaniwe William Miller n’abamarayika bugereranya amategeko y’ubuhanuzi y’Imana, kandi bitandukanye na Isirayeli ya kera, Isirayeli ya none yagombaga kuba abashinzwe kubitsa no kurinda atari gusa amategeko y’Amategeko Cumi, ahubwo n’ubuhanuzi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Imana yahamagariye Itorero ryayo muri iyi minsi, nk’uko yahamagariye Isirayeli ya kera, guhagarara nk’umucyo mu isi. Ikoresheje umugabanyamo ukomeye w’ukuri, ni ukuvuga ubutumwa bw’abamarayika ba mbere, aba kabiri, n’aba gatatu, yaribatandukanije n’amatorero no ku isi kugira ngo ibazane hafi yayo ho hera kandi hihariye. Yabagize abaragijwe amategeko yayo kandi ibashinganisha ukuri gukomeye kw’ubuhanuzi bw’iki gihe. Nk’uko amagambo matagatifu yahawe Isirayeli ya kera kuyishingwa, ni na ko ibi ari ububitsi bwera bugomba kumenyeshwa ab’isi bose. Abamarayika batatu bo mu Byahishuwe 14 bagereranya abantu bemera umucyo w’ubutumwa bw’Imana maze bakajya imbere nk’abakozi bayo kugira ngo bamamaze imiburo ku isi yose uko ireshya n’uko ibugari bwayo bungana. Kristo abwira abayoboke be ati: ‘Muri umucyo w’isi.’ Buri muntu wese wemera Yesu, umusaraba w’i Kaluvari uramubwira uti: ‘Dore agaciro k’ubugingo: “Nimugende mu isi yose, mubwirize ubutumwa bwiza ibyaremwe byose.”’ Nta kintu na kimwe kigomba kwemererwa kubangamira uyu murimo. Ni wo murimo uruta iyindi yose ku by’iki gihe; ugomba kugera kure nk’iteka ryose. Urukundo Yesu yeretse abantu mu gitambo yatanze kugira ngo bacungurwe ni rwo ruzakoresha abayoboke be bose.” Testimonies, volume 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

“Ukuri gukomeye kw’ubuhanuzi,” kwatanzwe n’abamarayika, kandi kugashyirwaho binyuze mu murimo wa William Miller, ni “ubwirizi bwera bwo kumenyeshwa isi.” Amategeko y’Amategeko Cumi, amategeko ya kamere, amategeko y’ubuzima n’amategeko yo kwiga ubuhanuzi byatanzwe n’Umutanga-mategeko Mukuru umwe, kandi kwanga itegeko rimwe ni ukwanga ayo yose. Kwanga uburyo bw’imyigishirize bwahawe William Miller byatangiye ubugome bwo kwigomeka bugenda bwiyongera, amaherezo bukazageza ku kuba Abadiventisiti banga Isabato y’umunsi wa karindwi.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> “Uwiteka afitanye impaka n’ubwoko bwe bwiyita ubwe muri iyi minsi y’imperuka. Muri izo mpaka, abantu bari mu myanya y’inshingano bazafata inzira ihabanye rwose n’iyakurikijwe na Nehemiya. Ntibazirengagiza Isabato gusa kandi bayisuzugure ubwabo, ahubwo bazagerageza no kuyambura abandi bayihishisha munsi y’amatongo y’imigenzo n’imihango yahererekanijwe. Mu matorero no mu materaniro manini yo ku mugaragaro, abakozi b’ubutumwa bazahatira abantu ko ari ngombwa kweza umunsi wa mbere w’icyumweru. Hari ibyago ku nyanja no ku butaka; kandi ibyo byago bizagenda byiyongera, ibyago bikurikirane bya hafi ibindi; maze ako gatsiko gato k’abarinda Isabato babitewe n’ijwi ry’umutimanama kazerekwa abantu nk’abazaniye isi uburakari bw’Imana bitewe no kutubahiriza ku cyumweru.”

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Sātani ashyigikira iki kinyoma kugira ngo afate isi mpiri. Ni umugambi we guhatira abantu kwemera ibinyoma. Agira uruhare rukomeye mu gukwirakwiza amadini yose y’ibinyoma, kandi mu mihati ye yo gutsimbaraza inyigisho z’amakosa nta cyo atazageraho. Abantu, batewe n’umwuka we kandi bikinga umwambaro w’ishyaka ry’idini, bahimbye iyicarubozo ribi kurusha irindi ryose ku bagenzi babo, kandi babateje imibabaro iteye ubwoba kurusha indi yose. Sātani n’intumwa ze baracyafite uwo mwuka nyine; kandi amateka ya kera azisubiramo mu gihe cyacu.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Habaho abantu bashyize intekerezo zabo n’ubushake bwabo ku gukora ibibi; mu bwihisho bw’umwijima bwo mu mitima yabo bateguye ibyaha bazakora. Abo bantu baribeshya ubwabo. Banze itegeko rikomeye ry’Imana rigenga ibyo gukiranuka, maze mu mwanya waryo bishyiriraho igipimo cyabo bwite, kandi, maze kwigereranya n’icyo gipimo, bakiyemeza ko ari abera. Uwiteka azabareka bagaragaze ibiri mu mitima yabo, bakore bakurikije umwuka wa shebuja ubategeka. Azabareka berekane urwango rwabo ku mategeko ye mu buryo bazafata abarangwa no kuba indahemuka ku byo asaba. Bazaterwa n’umwuka umwe w’ubusazi bw’idini wasunikiraga imbaga yabambye Kristo; Itorero na Leta bizahuzwa mu bwumvikane bumwe bwononekaye.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Itorero ryo muri iki gihe ryakurikije intambwe z’Abayahudi ba kera, bashyize ku ruhande amategeko y’Imana bakurikiza imigenzo yabo bwite. Ryahinduye itegeko, ryishe isezerano ry’iteka ryose, kandi none, nk’uko byari bimeze icyo gihe, ubwibone, kutizera, no kudakiranirwa ni byo byabaye ingaruka. Imimerere yaryo nyakuri igaragazwa muri aya magambo yo mu ndirimbo ya Mose iti: ‘Biyanduje ubwabo, ikizinga cyabo si ikizinga cy’abana be; ni igisekuru kigoretse kandi kigoramye. Mbese ni uko mwitura Uwiteka, mwa bantu b’abapfapfa kandi b’abanyabwenge bake? Mbese si we So wakuguze? Si we wakuremye kandi akagukomeza?’” Review and Herald, March 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Iyanganwa rya nyuma ry’ukuri na Adventisimu ribaho ku itegeko ryo ku cyumweru, ubwo Adventisimu isubiramo amateka ya Isirayeli ya kera, igihe “bayobowe n’umwuka umwe w’ubusazi bw’idini watumye imbaga y’abantu bashishikarira kubamba Kristo; itorero na Leta bizahuzwa mu bwumvikane bumwe bubi nk’ubwo.” Ubugome bwo kwigomeka kwa Adventisimu bugenda bwiyongera bugaragazwa muri Ezekieli igice cya munani, harimo ibizira bine bigenda birushaho gukomera, ari byo bihanuye bikaranga ibisekuru bine bya Adventisimu byatangiye mu 1863. Igizira cya nyuma ni igihe abayobozi b’i Yerusalemu bunamira izuba.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Nuko anjyana mu rugo rw’imbere rw’inzu y’Uwiteka; kandi dore, ku muryango w’urusengero rw’Uwiteka, hagati y’umuryango w’imbere n’igicaniro, hari abagabo nk’abagera kuri makumyabiri na batanu, bateye imigongo ku rusengero rw’Uwiteka, maze amaso yabo yerekeye iburasirazuba; kandi baramyaga izuba berekeye iburasirazuba. Hanyuma arambwira ati: Mbese wabibonye ibi, wa mwana w’umuntu we? Mbese ku nzu ya Yuda ni ibintu byoroheje ko bakora ayo mahano bakorera hano? Kuko bujuje igihugu urugomo, kandi bongeye kungirira uburakari; kandi dore, bashyira ishami ku mazuru yabo. Ni cyo gituma nanjye nzabagenza mu burakari bukaze: ijisho ryanjye ntirizababarira, kandi sinzabagirira imbabazi; kandi nubwo bazarangurura ijwi rikomeye mu matwi yanjye, sinzabumva. Ezekiyeli 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Urubanza ruzasohozwa muri icyo gihe rugaragazwa n’“isaha” y’urubanza rwa Belushazari.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> Umwami Belushazari yakoreye abatware be igihumbi umunsi mukuru ukomeye, anywera divayi imbere y’icyo gihumbi. Belushazari, amaze gusogongera ku divayi, ategeka ko bazana ibikoresho by’izahabu n’iby’ifeza se Nebukadinezari yari yarakuye mu rusengero rwari i Yerusalemu, kugira ngo umwami n’abatware be n’abagore be n’indaya ze babyweremo. Nuko bazana ibikoresho by’izahabu byari byarakuwe mu rusengero rw’inzu y’Imana yari i Yerusalemu; maze umwami n’abatware be n’abagore be n’indaya ze babyweramo. Banyoye divayi, basingiza imana z’izahabu n’iz’ifeza n’iz’umuringa n’iz’icyuma n’iz’igiti n’iz’amabuye. Muri iryo saha haza intoki z’ukuboko kw’umuntu, zandika ahateganye n’igitereko cy’itabaza ku rukuta rw’umutemeri rw’ingoro y’umwami; kandi umwami abona icyo gice cy’ukuboko cyandikaga. Nuko isura y’umwami irahinduka, ibitekerezo bye biramuhagarika umutima, ku buryo ingingo zo mu rukenyerero rwe zarekuye, n’amavi ye akubagana. Umwami arangurura ijwi, ategeka ko bazana abaraguzi b’inyenyeri, n’Abakaludaya, n’abapfumu. Umwami aravuga, abwira abanyabwenge b’i Babuloni ati: Uzabasha gusoma iyi nyandiko, akambwira n’ibisobanuro byayo, azambikwa umwenda utukura, kandi azambarwa umunyururu w’izahabu mu ijosi, kandi azaba umutware wa gatatu mu bwami. Nuko abanyabwenge bose b’umwami baraza, ariko ntibabasha gusoma iyo nyandiko, kandi ntibabasha kumenyesha umwami ibisobanuro byayo. Nuko umwami Belushazari arushaho guhagarika umutima cyane, isura ye ihinduka muri we, abatware be na bo batangara cyane. Daniyeli 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

Muri “iryo saha nyene” urubanza rwa Belushazari rwashitseko, Shaduraki, Meshaki na Abedenego batererwa mw’itanure ryari ryashuhe “incuro indwi” gusumba uko risanzwe rishuha.

> 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 music, 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. 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. Daniel 3:15–19.

> Noneho nimuba mwiteguye yuko igihe cyose mwumvise ijwi ry’impanda, n’umwironge, n’inanga, n’igicurarangisho, n’igitereko, n’igicurangisho cyumvikanisha amajwi aryoshye, n’amoko yose y’umuziki, mwikubita hasi mugasenga igishushanyo nakoze, ni byiza; ariko nimudasenga, muri uko kanya nyine murahita mutabwa mu itanura ry’umuriro waka; kandi ni iyihe Mana izabakiza mu maboko yanjye? Shaduraki, Meshaki na Abedenego, basubiza umwami baramubwira bati: Yewe Nebukadinezari, nta cyo bikwiriye ko tugusubiza kuri iki kibazo. Niba ari uko biri, Imana yacu dukorera ishobora kudukiza muri iryo tanura ry’umuriro waka, kandi izadukiza mu kuboko kwawe, yewe mwami. Ariko n’iyo bitaba bityo, umenye, yewe mwami, ko tutazakorera imana zawe, kandi ko tutazasenga igishushanyo cy’izahabu washizeho. Nuko Nebukadinezari yuzura umujinya mwinshi, kandi isura y’umubona we ihindukira ku bwa Shaduraki, Meshaki na Abedenego; ni cyo cyatumye ategeka ko batwika itanura incuro zirindwi kurusha uko bari basanzwe baritwika. Daniyeli 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

“Igihe” cy’urubanza rwa Belushazari ni cyo “gihe” kimwe cy’urubanza rwa Shaduraki, Meshaki na Abedenego, kandi muri iyo mirongo yombi “ibihe birindwi” bihagarariwe nk’ikimenyetso cy’urwo rubanza. Abo batatu b’ingenzi bahagarariye abahamya babiri bazamukana ibicu bajya mu ijuru nk’ikirango mu “gihe” cy’umutingito ukomeye wo ku Cyumweru Law, kandi Belushazari ahagarariye urubanza rw’isenyuka ry’ishyanga ruzanwa ku nyamaswa yo mu isi muri icyo “gihe” nyir’izina.

We will continue our study of Belshazzar’s judgment in the next article.

Tuzakomeza inyigisho yacu ku rubanza rwa Belushazari mu nyandiko ikurikira.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> “Ndahangayitse cyane mu mutima ku rwego rwo hasi rw’ubumana buri mu bantu bacu. Kandi iyo ntekereje ibyago byatangajwe kuri Kaperinawumu, ntekereza ukuntu gucirwaho iteka kuzarusha uburemere ku bazi ukuri ariko ntibagenze bakurikije ukuri, ahubwo bakagendera mu bicatsi by’umuriro wabo ubwabo. Mu bihe by’ijoro mba mbwira abantu mu buryo bukomeye cyane kandi bwuje kubaha, mbinginze ngo babaze umutimanama wabo bati: Ndi nde? Ndi Umukristo, cyangwa si we? Umutima wanjye waravuguruwe? Mbese ubuntu bw’Imana buhindura bwarabumbye imico yanjye? Ibyaha byanjye ndabyicujije? Narabyatuye? Narabibabariwe? Ndi umwe na Kristo nk’uko na we ari umwe na Data? Nanga ibyo nigeze gukunda? Mbese ubu nkunda ibyo nigeze kwanga? Mbese mbara ibintu byose ko ari igihombo ku bw’agaciro gahebuje k’ubumenyi bwa Kristo Yesu? Mbese numva ko ndi umutungo waguwe wa Yesu Kristo, kandi ko buri saha ngomba kwiha no kumwegurira umurimo we?”

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “Tuhagaze ku muryango w’ibibera bikomeye kandi biteye uburemere. Isi yose igiye kumurikirwa n’ubwiza bw’Umwami nk’uko amazi atwikira imihora y’inyenga ndende. Ubuhanuzi burimo gusohozwa, kandi ibihe by’imivurungano biri imbere yacu. Impaka za kera zagaragaraga nk’izacecetswe kuva kera zizongera kubyutswa, kandi impaka nshya zizaduka; ibishya n’ibya kera bizivanga, kandi ibyo bizaba vuba cyane. Abamarayika bafashe imiyaga ine kugira ngo itavuma, kugeza ubwo umurimo wagenwe wo kuburira isi uzaba umaze gutangwa; ariko inkubi y’umuyaga irimo kwikusanya, ibicu birimo kuremerwa, byiteguye guturika ku isi, kandi kuri benshi bizaza nk’umujura nijoro.”

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> “Benshi baramwenyuye kandi ntibashaka kwemera igihe twababwiraga, imyaka makumyabiri na mirongo itatu ishize, ko kuziririza ku Cyumweru bizahatirwa isi yose, kandi ko hazashyirwaho itegeko ryo kugutegeka, no guhatira umutimanama. Turabona birimo bisohora. Ibyo Imana yavuze byose byerekeye ibizaza rwose bizasohora; nta na kimwe mu byo yavuze kizabura gusohora. Ubu Abaporotesitanti barambura ibiganza hakurya y’umworera kugira ngo bafatane ibiganza n’ubupapa, kandi harimo gushingwa ihuriro rigamije kurandura ntihagire ukibona Isabato y’itegeko rya kane; kandi wa muntu w’icyaha, washyizeho isabato mpimbano abitewe na Satani, uwo mwana w’ubupapa, azashyirwa hejuru kugira ngo afate umwanya w’Imana.”

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “Ijuru ryose ryanyeretswe rihagaze rireba uguhishurwa kw’ibigenda bibaho. Hari ingorane ikomeye igiye guhishurwa muri kwa guhiganwa gukomeye kandi kumaze igihe kirekire ku byerekeye ubutegetsi bw’Imana ku isi. Hari ikintu gikomeye kandi gifata icyemezo ntakuka kigiye kuba, kandi vuba cyane. Niharamuka habayeho gutinda, imico y’Imana n’intebe yayo y’ubwami bizahungabanywa. Ububiko bw’intwaro bwo mu ijuru burafunguye; isanzure ryose ry’Imana n’ibyaryo byose byiteguye. Ijambo rimwe gusa ni ryo ubutabera bugomba kuvuga, maze ku isi hakabaho ukugaragazwa guteye ubwoba kw’uburakari bw’Imana. Hazabaho amajwi n’inkuba n’imirabyo n’imitingito no kurimbuka kw’isi yose. Buri gikorwa cyose cyo mu isanzure ryo mu ijuru kigenewe gutegurira isi iyo ngorane ikomeye.”

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “Ubukana buri gufata ubutware ku kintu cyose cyo mu isi; kandi nk’ubwoko bwahawe umucyo mwinshi n’ubumenyi buhebuje, benshi muri bo bagereranywa n’abo bakobwa batanu basinziriye bafite amatabaza yabo, ariko nta mavuta bari bafite mu nzabya zabo; bakonje, batagira icyo bumva, bafite kubaha Imana gucogora kandi kugenda kuzima. Mu gihe ubugingo bushya buri gukwirakwizwa kandi buri kumera buvuye hasi, bugafata vuba cyane ubutware ku bikoresho byose bya Satani, mu kwitegura intambara n’urugamba rwa nyuma rukomeye, umucyo mushya n’ubugingo bushya n’imbaraga bishya biri kumanuka biva hejuru, kandi bigafata ubutware ku bwoko bw’Imana butapfuye, nk’uko benshi ubu bapfuye mu bicumuro no mu byaha. Abantu bazabona ubu ibigiye kutugeraho vuba, babiboneye ku bibera imbere yacu, ntibazongera kwiringira ibyo abantu bihimbiye, kandi bazumva ko Umwuka Wera agomba kwemerwa, kwakirwa, no gushyirwa imbere y’abantu, kugira ngo baharanire icyubahiro cy’Imana, kandi bakore ahantu hose mu tuyira no mu mihanda minini y’ubuzima, ku bwo gukiza ubugingo bwa bagenzi babo. Urutare rwonyine rwizewe kandi rudakuka ni Urutare rw’Ibihe. Abubaka kuri uru Rutare ni bo bonyine batekanye.”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Abafite umutima wa kamere muri iki gihe, nubwo Imana yabahaye imiburo mu Ijambo ryayo no mu buhamya bwa Mwuka wayo, ntibazigera bifatanya n’umuryango wera w’abacunguwe. Ni abantu bayoborwa n’irari ry’umubiri, bacishijwe bugufi mu mitekerereze, kandi bateye ishozi imbere y’Imana. Nta na rimwe bejejwe n’ukuri. Ntibifatanya na kamere y’Imana, kandi nta na rimwe banesheje inarijye n’isi hamwe n’irari ryayo n’ibyifuzo byayo. Bene abo bantu bari hose mu matorero yacu, kandi ingaruka zabyo ni uko amatorero acitse intege, arwaye, kandi yenda gupfa. Nta buhamya budafite aho bubogamiye bukwiriye gutangwa ubu, ahubwo hakwiriye gutangwa ubuhamya bukomeye, busobanutse kandi butomoye, bucyaha umwanda wose, kandi bukuza Yesu. Twebwe nk’ubwoko tugomba kuba mu mwanya wo gutegereza, dukora kandi dutegereje kandi turinda kandi dusenga.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> “Ibyo byiringiro by’umugisha byo kongera kuboneka kwa Kristo bikwiriye kugaragarizwa abantu kenshi, hamwe n’ukuri kwabyo gukomeye; guhanga amaso ku kuboneka vuba k’Umwami wacu Yesu aje mu bwiza bwe, bizatuma ibintu byo mu isi bifatwa nk’ubusa n’ubwiru. Icyubahiro cyose cy’isi cyangwa icyubahiro gitandukanya umuntu n’abandi nta gaciro gifite, kuko umwizera nyakuri aba arengeye isi; intambwe ze ziba zigana mu ijuru. Ni umunyamahanga n’umusuhuke. Ubwenegihugu bwe buri hejuru. Arimo kwegeranya mu bugingo bwe imirasire y’izuba y’ubutungane bwa Kristo, kugira ngo abe urumuri rwaka kandi rumurika mu mwijima w’umuco mubi watwikiriye isi. Mbega ukwizera gukomeye, mbega ibyiringiro bifite ubugingo, mbega urukundo rwaka, mbega umwete wera, wejejwe ku bw’Imana, bigaragarira muri we, kandi mbega itandukaniro rigaragara neza hagati ye n’isi! ‘Nuko rero mujye muba maso, musenge iteka, kugira ngo muzabarwe ko mukwiriye kuzarokoka ibyo byose bizabaho, no guhagarara imbere y’Umwana w’umuntu.’ ‘Nuko rero mube maso, kuko mutazi igihe Umwami wanyu azazira.’ ‘Ni cyo gituma namwe mugomba guhora mwiteguye; kuko Umwana w’umuntu azaza mu gihe mudatekereza.’ ‘Dore ndaza nk’umujura. Hahirwa uwuba maso, akirinda imyambaro ye.’” Agatabo, 38–40.

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