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# The Book of Daniel - Number Twenty-Nine

Igitabo cya Daniyeli — Umubare wa Makumyabiri n’Icyenda

Belshazzar’s Feast and the Prophetic Hour: Unveiling the Sunday Law, the Fall of Babylon, and the Final Crisis

Umunsi wa Belushazari n’Igihe cy’Ubuhanuzi: Guhishurwa kw’Itegeko ry’Icyumweru, Kugwa kwa Babuloni, n’Ikibazo cya Nyuma

Author

Jeff Pippenger

Published

December 24, 2023

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Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”

Ibirori bya Belushazari bigaragaza “isaha” y’itegeko ryo ku Cyumweru, ariko bishyira ishimikiro ku rubanza rw’ihembe rya Repubulika. Igishushanyo cy’izahabu cya Nebukadinezari muri Daniyeli igice cya gatatu, gishyira ayo mateka nyene mu rwego rw’uburyo ubwoko bw’Imana bwizerwa buhagurutswa hanyuma bukazamurwa nk’ibendera. Daniyeli igice cya gatandatu kivuga kuri uwo murongo nyene, ariko kikavuga ku ruhare rw’ihembe rya Porotesitanti. Belushazari ahagarariye “leta,” kandi yahamagaye abatware be “igihumbi.”

> 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 plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.

> Umwami Belushazari yakoreye abatware be igihumbi ibirori bikomeye, anywera divayi imbere y’icyo gihumbi. Belushazari, akiryoherwa na divayi, ategeka ko bazana inzabya z’izahabu n’iz’ifeza se Nebukadinezari yari yarakuye mu rusengero rwari i Yerusalemu, kugira ngo umwami n’abatware be n’abagore be n’inshoreke ze banyweremo. Nuko bazana inzabya z’izahabu zari zarakuwe mu rusengero rw’inzu y’Imana yari i Yerusalemu; maze umwami n’abatware be n’abagore be n’inshoreke ze banyweramo. Banyoye divayi, bashima imana z’izahabu n’iz’ifeza n’iz’umuringa n’iz’icyuma n’iz’igiti n’iz’ibuye. Muri uwo mwanya nyine, haza intoki z’ukuboko kw’umuntu, zandika ahateganye n’igitereko cy’itabaza ku ishwagara ry’urukuta rw’ingoro y’umwami; kandi umwami abona igice cy’ukuboko kwandikaga. Daniyeli 5:1–5.

The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.

Umubare “cumi” ushushanya ikiyoka, kandi ijana n’igihumbi ni ugukuza gusa kwa cya kimenyetso kimwe. Mu gice cya gatandatu, ijana na makumyabiri bahatiriza itegeko ry’uburiganya, kandi ijana na makumyabiri ni ikimenyetso cy’abatambyi. Dushingiye ku “murongo ku wundi murongo,” ibirori bya Belushazari birerekana urubanza ku butegetsi bwa politiki bwononekaye, ndetse n’urubanza ku butegetsi bw’idini bwononekaye. Belushazari yari yasinze divayi ya Babuloni, hanyuma afata icyemezo cyo guhumanya ibikoresho byera by’urusengero rw’Imana i Yerusalemu.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.

> Umuhanuzi aravuga ati: “Mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; kandi isi irabagirana ubwiza bwe. Maze arangurura ijwi rikomeye cyane, ati: Babuloni ikomeye iraguye, iraguye, kandi yahindutse ubuturo bw’abadayimoni” (Ibyahishuwe 18:1, 2). Ubu ni bwo butumwa bumwe bwatanzwe n’umumarayika wa kabiri. Babuloni yaraguye, “kuko yahaye amahanga yose kunywa ku nzoga z’uburakari bw’ubusambanyi bwayo” (Ibyahishuwe 14:8). Iyo nzoga ni iki?—Ni inyigisho zayo z’ibinyoma. Yahaye isi isabato y’ikinyoma mu mwanya w’Isabato y’itegeko rya kane, kandi yasubiyemo ikinyoma Satani yabwiye Eva bwa mbere muri Edeni—uko ubugingo budapfa ku kamere yabwo. N’ibindi byinshi bihuje n’ayo makosa yabikwirakwije hose no hino, “yigisha nk’inyigisho amategeko y’abantu” (Matayo 15:9).” Ubutumwa Bwatoranyijwe, igitabo cya 2, 118.

The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.

Divayi Belushazari yanywaga yari Isabato y’igishushanyo cya gipapa, kuko uwo munsi mukuru washushanyaga “isaha” y’ubuhanuzi y’itegeko ryo ku Cyumweru. Ibikoresho byo mu buturo bwera yazanye mu nzu y’umunsi mukuru ntibyashushanyaga gusa kwigomeka ku Mana, ahubwo ibikoresho byera na byo bishushanya ubwoko bw’Imana, kuko iby’ukuri bishushanya iby’umwuka, kandi abantu ni ibikoresho.

> Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.

> Nyamara urufatiro rw’Imana ruhagaze rukomeye, rufite iki kimenyetso cy’ikirango ngo: Umwami azi abe. Kandi ngo: Umuntu wese uvuga izina rya Kristo ave mu bugoryi. Ariko mu nzu nini ntiharimo ibikoresho by’izahabu n’iby’ifeza gusa, ahubwo harimo n’iby’igiti n’iby’ibumba; bimwe bikaba ibyo icyubahiro, ibindi na byo ibyo gukozwa isoni. Nuko rero umuntu niyisukura akava muri ibyo, azaba igikoresho cy’icyubahiro, cyejejwe, kibereye gukoreshwa na nyiracyo, kandi cyateguriwe umurimo mwiza wose. 2 Timoteyo 2:19–21.

In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.

Mu gihe abantu b’Imana barimo guhumanywa no guhatirwa kuramya ku Cyumweru, inyandiko yaka umuriro yerekana urubanza rwa Belushazari.

> 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. 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 show 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. Daniel 5:5–7.

> Muri uwo mwanya nyine haza intoki z’ukuboko kw’umuntu, maze zandika ku mberane n’igitereko cy’itabaza ku isima ry’urukuta rw’ingoro y’umwami; kandi umwami abona cya gice cy’ukuboko cyandikaga. Maze isura y’umwami irahinduka, n’ibitekerezo bye biramuhagarika umutima, ku buryo ingingo zo mu rukenyerero rwe zacogoye, n’amavi ye agakubitana. Umwami arangurura ijwi ategeka ko bazana abaragurisha inyenyeri, Abakaludaya, n’abapfumu. Nuko umwami abwira abanyabwenge b’i Babuloni ati: “Umuntu wese usoma ibi byanditswe akambwira ibisobanuro byabyo, azambikwa umutuku utukura, azambikwa n’umunyururu wa zahabu mu ijosi, kandi azaba umutware wa gatatu mu bwami.” Daniyeli 5:5–7.

Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.

Mu mateka, uyu murongo usanzwe usobanurwa ko werekana ko se wa Belushazari yari yarasize intebe ya politiki ayihaye Belushazari; kandi kubera iyo mpamvu, icyiza kurusha ibindi umuhungu we yashoboraga gutanga nk’ingororano yo gusobanura iyo nyandiko yanditswe ku rukuta, cyari umwanya wo kuba umutware wa gatatu. Mbere y’uko haza itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, ubuyobozi bwa politiki buzaba buri mu mwanya wo kuyoborwa n’ubuyobozi bw’idini, buzaba bukora umurimo wo kwinjiza uburyo bushya bwo kuramya. Ishusho y’inyamaswa igereranya ihuriro ry’itorero na leta, itorero ari ryo rifite ububasha muri iyo sano; kandi mu gihe cy’itegeko ryo ku Cyumweru, Belushazari yari umwami wa politiki, bityo agereranya leta, ariko yari uwa kabiri mu butware, akurikiye ububasha bw’idini bwa se. Icyiza kurusha ibindi yashoboraga guha Daniyeli kwari ukuba uwa gatatu.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .

> “Igihe itorero rya mbere ryandujwe no kuva ku bworoherane bw’ubutumwa bwiza no kwemera imihango n’imigenzo by’abapagani, ryatakaje Umwuka n’imbaraga by’Imana; kandi kugira ngo rigenzure imitimanama y’abantu, ryashatse gushyigikirwa n’ubutegetsi bw’isi. Ibyavuyemo ni ubupapa, ari bwo torero ryagenzuraga ububasha bwa leta kandi rikabukoresha kugira ngo riteze imbere imigambi yarwo bwite, by’umwihariko mu guhana ‘ubuyobe.’ Kugira ngo Leta Zunze Ubumwe z’Amerika zireme ishusho y’inyamaswa, ububasha bw’idini bugomba kugenzura cyane ubutegetsi bwa gisivili ku buryo ubutegetsi bwa leta na bwo buzakoreshejwe n’itorero kugira ngo risohoze imigambi yarwo bwite....”

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.

> “Ishyirwa mu bikorwa ryo kwizihiza ku Cyumweru rikorwa n’amatorero y’Abaporotesitanti ni ugushyira mu bikorwa kuramya ubupapa—kwa ya nyamaswa. Abumva neza ibyo itegeko rya kane risaba, maze bagahitamo kuziririza isabato y’ikinyoma aho kuziririza Isabato y’ukuri, baba batanga icyubahiro kuri ubwo butegetsi ari bwo bwonyine bwategetse ibyo. Ariko mu gikorwa nyir’izina cyo guteza imbere inshingano y’idini bakoresheje ububasha bw’isi, ayo matorero ubwayo yaba aremye ishusho ya ya nyamaswa; bityo rero, ishyirwa mu bikorwa ryo kwizihiza ku Cyumweru muri Leta Zunze Ubumwe z’Amerika ryaba ari ugushyira mu bikorwa kuramya ya nyamaswa n’ishusho yayo.” The Great Controversy, 443, 448, 449.

It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.

Ni mu gihe cy’amakuba imico ihishurwa, kandi ubutumwa bw’amayobera bwanditswe ku rukuta bwateje amakuba mu mibereho ya Belushazari, bunashyira ikimenyetso ku iherezo ry’ubwami bwe, bityo bugereranya iherezo ry’ubwami bw’inyamaswa yo mu isi. Belushazari yapfuye muri iryo joro nyirizina, ibyo bikaba bishushanya itegeko ryo ku Cyumweru, igihe Leta Zunze Ubumwe z’Amerika zihirikwa nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya muri iryo tegeko ryo ku Cyumweru, ariko Leta Zunze Ubumwe z’Amerika zihita zihinduka umwami mukuru uruta abandi mu bami icumi. Abo bami icumi ni bo bwami bwa karindwi bw’ubuhanuzi bwa Bibiliya, kandi bahita bemeranya guha iyo ngoma yabo ya karindwi iyo nyamaswa.

> For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

> Kuko Imana yashyize mu mitima yabo gukora ibyo ishaka, no kugira umutima umwe, no guha ya nyamaswa ubwami bwabo, kugeza ubwo amagambo y’Imana azasohorera. Ibyahishuwe 17:17.

The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.

Imigendere ya nyuma ni iyihuta, kandi ihinduka rivuye ku bwami bwa gatandatu rijya ku bwa karindwi, hanyuma rikajya ku bwa munani, riba ryihuse, kuko icyo gihe isi iba iri mu ngorane ikomeye. Guhirikwa kw’inyamaswa yo ku isi gutera Belushazari ubwoba, kandi nk’umwami mukuru w’abami icumi, ahagararira ubwoba abami bose bo mu isi bazagira igihe Leta Zunze Ubumwe za Amerika zizaba zihirikwa. Mu Byahishuwe igice cya cumi na kimwe, “isaha” urwandiko rugaragara ku rukuta, ni yo “saha” y’umutingito ukomeye. Kuri uwo mwanya ibimenyetso bitatu by’Idini ya Islamu birashyirwaho ikimenyetso, kandi ni Islamu itera abami ubwoba mu minsi y’imperuka.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.

> Kuko rero, dore abami bateranye, baca hamwe. Barabibonye, maze baratangara; bahagarikwa umutima, bahita bahunga. Ubwoba bwabahafatiye, n’umubabaro, nk’uw’umugore uri ku nda. Umena amato y’i Tarushishi umuyaga uturutse iburasirazuba. Nk’uko twabyumvise, ni ko twabibonye mu murwa w’Uwiteka Nyiringabo, mu murwa w’Imana yacu: Imana izawushimangira iteka ryose. Sela. Zaburi 48:4–8.

The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”

Abatware, cyangwa abami, bari bateraniye mu munsi mukuru wa Belushazari, banywa divayi ya Babuloni kandi bafata ndetse bareba ku bikoresho byera by’ubuturo bwera bw’Imana, ubwo ubwoba bwabafataga, nk’uko bigaragazwa n’ubwoba bwa Belushazari igihe inyandiko yagaragaraga ku rukuta. Ubwoba bwa Belushazari bwatangiye ubwoba bugenda bwiyongera, bugereranywa n’umugore uri ku nda; kandi “isaha” yo mu Ibyahishuwe igice cya cumi na kimwe iyobora ku gice cya cumi na kabiri, aho ikimenyetso kigereranywa n’umugore ugiye kubyara. Umubabaro wa mbere wo kubyara ni inyandiko iri ku rukuta rw’icyumba cy’ibirori. Ubwo bwoba buterwa n’“umuyaga w’iburasirazuba” wa Isilamu, “umenagura amato ya Tarushishi.”

In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.

Mu nzu y’ibirori ya Belushazari, “abatware igihumbi” bari kunywa vino ya Babuloni, ishushanya gushyiraho kubahiriza ku Cyumweru. Muri icyo gihe, itsinda ry’ibikoresho by’umuziki rya Nebukadinezari ritangira kuvuza umuziki, kuko Belushazari ategeka ko bazana imitako y’urusengero. Maraya wa Tiro atangira kuririmba, kandi Isirayeli yateye umugongo Imana itangira kubyinira ikigirwamana cya zahabu cya Nebukadinezari. Ariko ibyo birori bihungabanywa n’“umuyaga w’iburasirazuba,” ari wo “mubabaro wa gatatu” uza vuba, kandi ari wo “inzamba ya karindwi.” Igihe Islamu ihungabanya ibyo birori, “amahanga ararakara.” Ararakara, kuko amato ya Tarushishi, ikimenyetso cy’imiterere y’ubukungu bw’isi yose, icyo gihe aba arohamiye hagati mu nyanja.

> Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.

> Tarushishi yari umucuruzi wawe kubera ubwinshi bw’ubutunzi bw’amoko yose; bagucuruzagaho ifeza n’icyuma n’itin n’isasu. Yavani na Tubali na Mesheki, ni bo bari abacuruzi bawe; bacuruzaga abantu n’ibikoresho by’umuringa mu isoko ryawe. Ab’inzu ya Togaruma bacuruzaga mu masoko yawe amafarashi n’abarwanira ku mafarashi n’inyumbu. Abagabo ba Dedani bari abacuruzi bawe; ibirwa byinshi byari iby’ubucuruzi bw’ukuboko kwawe: bakuzaniraga amahembe y’inzovu n’ibiti bya ebani ho impano. Siriya yari umucuruzi wawe kubera ubwinshi bw’ibyo wakoze; bacuruzaga mu masoko yawe amabuye ya emarode, n’umutuku, n’imyenda idoze, n’imyenda myiza y’igitare, na korali, na agate. Yuda n’igihugu cya Isirayeli, ni bo bari abacuruzi bawe: bacuruzaga mu isoko ryawe ingano za Miniti, na Panagi, n’ubuki, n’amavuta, n’umuti w’agaciro. Damasiko yari umucuruzi wawe kubera ubwinshi bw’ibyo wakoze, kubera ubwinshi bw’ubutunzi bwose; bacuruzagaho divayi y’i Heluboni n’ubwoya bw’umweru. Dani na Yavani na bo bacuruzaga mu masoko yawe bagenda hirya no hino: icyuma kibengerana, na kasiya, na kalamo, byari mu isoko ryawe. Dedani yari umucuruzi wawe w’imyenda y’igiciro cyinshi ikoreshwa ku magare y’intambara. Arabiya n’abatware bose ba Kedari bacuruzanaga nawe intama zikiri nto n’amapfizi y’intama n’ihene: muri ibyo ni mo bari abacuruzi bawe. Abacuruzi ba Sheba na Raama, ni bo bari abacuruzi bawe: bacuruzaga mu masoko yawe ibirungo by’indobanure by’ubwoko bwose, n’amabuye y’agaciro yose, na zahabu. Harani na Kanne na Edeni, abacuruzi ba Sheba, Ashuri na Kilumadi, bari abacuruzi bawe. Abo ni bo bari abacuruzi bawe b’ibintu by’amoko yose, n’imyenda y’ubururu, n’imyenda idoze, no mu dusanduku tw’imyambaro y’igiciro, iziritse imigozi kandi ikozwe mu biti by’amasederi, mu bicuruzwa byawe. Amato ya Tarushishi yarakuririmbaga mu isoko ryawe: maze wuzura, uba uw’icyubahiro cyinshi cyane hagati y’inyanja. Abasare bawe bakugejeje mu mazi magari: umuyaga w’Iburasirazuba wagushenaguye hagati mu nyanja. Ubutunzi bwawe, n’amasoko yawe, n’ibicuruzwa byawe, n’abasare bawe, n’abayobozi b’amato bawe, n’abafunda ibimenetse by’amato bawe, n’abacuruza ibicuruzwa byawe, n’abagabo bawe bose b’intambara bari muri wowe, n’iteraniro ryawe ryose riri hagati muri wowe, bazagwa hagati mu nyanja ku munsi wo kurimbuka kwawe. Ezekiyeli 27:12–26.

The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.

“Amato ya Tarushishi” ni ikimenyetso cy’imiterere y’ubukungu y’isi yose, kandi arohama hagati mu nyanja kubera “umuyaga wo mu burasirazuba.” Ezekiyeli atumenyesha ko ibi bibaho ku “munsi wo kurimbuka kwawe,” kandi ingingo ivugwa mu gice cya makumyabiri na karindwi cya Ezekiyeli ni indirimbo y’icyunamo cya Tiro.

> The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.

> Ijambo ry’Uwiteka ryongeye kunzaho, riravuga riti: “None rero, wa mwana w’umuntu we, dirimbira Tiro indirimbo y’icyunamo; maze ubwire Tiro uti: ‘Yewe wowe uri ku muryango w’inyanja, ukaba umucuruzi w’amahanga yo mu birwa byinshi, uku ni ko Uwiteka Imana ivuga: Yewe Tiro, waravuze uti: “Ndi mwiza bihebuje.” ’ ” Ezekiel 27:1–3.

The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.

Umunsi wo kurimbuka kwa Tiro ni wo ngingo y’indirimbo y’icyunamo. Umunsi wo kurimbuka kwa Tiro ni itegeko ryo ku Cyumweru, kuko Tiro ari ikimenyetso cya ubupapa, urubanza rwabwo rugatangirira mu “isaha” ijwi rya kabiri ryo mu Ibyahishuwe 18 ritangira guhamagarira abantu gusohoka i Babuloni.

> 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. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.

> Nuko numva irindi jwi rivuye mu ijuru rivuga riti: Nimusohoke muri we, bantu banjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mudahabwa ku byorezo bye. Kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwe. Mumuhorere nk’uko na we yabahoreye, kandi mumwishyure incuro ebyiri hakurikijwe imirimo ye: mu gikombe yujuje, namwe mumwuzurizemo kabiri. Nk’uko yihesheje icyubahiro kandi akiberaho mu byishimo by’iraha, abe ari ko mumwitura kubabazwa n’agahinda kangana gutyo: kuko avugira mu mutima we ati: Nicaye nkiri umwamikazi, sindi umupfakazi, kandi sinzabona agahinda na hato. Ni cyo gituma ibyorezo bye bizamugeraho ku munsi umwe, urupfu n’icyunamo n’inzara; kandi azatwikwa rwose n’umuriro: kuko Uwiteka Imana imucira urubanza afite imbaraga. Kandi abami bo mu isi, basambanye na we kandi babanye na we mu byishimo by’iraha, bazamuririra kandi bamuborogere, nibabona umwotsi wo gushya kwe, bahagarara kure kubera gutinya kubabazwa kwe, bavuga bati: Yoo, yoo wa murwa munini Babuloni, wa murwa ukomeye! kuko urubanza rwawe ruje mu isaha imwe. Kandi abacuruzi bo mu isi bazamuririra kandi bamuborogere; kuko nta muntu ukigura ibicuruzwa byabo ukundi. Ibyahishuwe 18:4–11.

The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.

Ijambo rikoreshwa incuro eshanu risobanurwa ngo “isaha,” mu gitabo cya Daniyeli, buri gihe rihagararira ubwoko runaka bw’urubanza. Ubwoko bw’urubanza bugenwa n’imvugiro y’umurongo cyangwa igice ryakoreshejwemo. Muri Daniyeli igice cya kane, ijambo “isaha” rikoreshwa bwa mbere kugira ngo ritangaze ukuza k’urubanza, rwaba urubanza rw’iperereza rwatangiye ku wa 22 Ukwakira 1844, cyangwa urubanza nyubahiriza rutangira ku itegeko ryo ku Cyumweru. Muri ibyo byombi, urubanza rw’iperereza cyangwa urubanza nyubahiriza ni urukurikirane rugenda rutera imbere. Urubanza nyubahiriza rwa papa rutangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika. Ibyo ni byo biranga “isaha” urubanza nyubahiriza rwa papa rutangiriraho, kandi iyo “saha” ni yo “saha” y’umutingito ukomeye wo mu Ibyahishuwe igice cya cumi na kimwe, igihe abagabo babiri b’abahamya, bahagarariwe na Shaduraki, Meshaki na Abedenego, bajugunywa mu itanura nk’ikirango giterurwa nk’ingabo ikomeye ya Ezekiyeli. Iyo “saha” ni yo gihe inyandiko y’intoki igaragara ku rukuta rwa Belushazari.

The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.

“Amato y’i Tarushishi,” agereranya imiterere y’imihanda y’itangwa ry’ubukungu bw’isi, azarohama hagati mu nyanja muri icyo gihe, kandi ibyo bizatera abacuruzi n’abami bo mu isi gutinya, nk’uko bigaragazwa na Belushazari.

In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.

Mu Ibyahishuwe igice cya cumi na kimwe, “isaha” ni igihe “Ibyago” bya gatatu by’Abayisilamu biza bwangu, kandi Impanda ya Karindwi ikavuga, kandi amahanga akarakarishwa. Ibyo bimenyetso uko ari bitatu byose byerekeza ku Bayisilamu nk’igikoresho cy’ubuyobozi bw’Imana Umwami akoresha kugira ngo asohoze kwicwa kwa Belushazari muri iyo “saha” nyine. Belushazari yishwe n’abanzi binjiye rwihishwa mu bwami bwe banyuze mu marembo yari yarasizwe akinguye kubera uburangare, nk’uko urukuta rw’umupaka uri hagati ya Meksiko na Leta Zunze Ubumwe za Amerika rwasizwe rukinguye kubera uburangare, mu gihe “isaha” y’“umutingito ukomeye” iri kwegera.

The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.

Ugukira kw’igikomere cyica cy’ubupapa kugaragazwa mu mirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli. Muri iyo mirongo hagaragajwe inzitizi eshatu zineshwa uko igikomere cyica cy’ubupapa kirimo gukira. Umwami w’Amajyaruguru ahora anesha inzitizi eshatu mu nzira ye igana ku butegetsi bw’ikirenga, kandi buri gihe akabikora muri uru rutonde: mbere umwanzi we, ubwa kabiri umufatanyabikorwa we, hanyuma amaherezo uwo azahindura igitambo cye. Uwa mbere waneshejwe yari Umwami w’Amajyepfo, uhagarariye Ubumwe bw’Abasoviyeti, umwanzi wa nyuma wa Roma, wakuwemo mu 1989. Inzitizi ya kabiri ni igihugu cy’icyubahiro, ari cyo mufatanyabikorwa wa Roma watsinze USSR ku bw’inyungu za Roma, ni ukuvuga Leta Zunze Ubumwe z’Amerika, zinaneshwa muri iryo “saha” turimo gusuzuma ubu. Nyuma y’ibyo, inzitizi ya gatatu, ihagarariwe nka Egiputa, igereranya igihe ubupapa bufata ubutegetsi ku wo bwahinduye igitambo cyabwo, ari wo Umuryango w’Abibumbye.

In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.

Mu mwaka wa 1989, ubwo ishyirwa ahagaragara ry’ayo mirongo ryabaga, kandi nyuma yaho hakabaho kwiyongera kw’ubumenyi bw’iyo mirongo, byamenyekanye ko Roma ya gipagani, Roma ya gipapa, hanyuma Roma ya none (ihagarariwe nk’Umwami wo mu Majyaruguru mu mirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli), buri kimwe cyagombaga kubanza kunesha inzitizi eshatu z’ahantu mbere y’uko gishyirwaho nk’ubwami. Kuri Roma ya gipagani, izo nzitizi eshatu zari zigaragajwe nk’inyerekezo eshatu.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Nuko kuri kimwe muri byo havuyemo ihembe rito, rirakomera cyane cyane rigana mu majyepfo, no mu burasirazuba, no mu gihugu cy’igikundiro. Daniyeli 8:9.

For papal Rome they were three horns that needed to be plucked up.

Kuri Roma ya gipapa, zari amahembe atatu byasabaga kurandurwa.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Nitegereje amahembe, maze mbona irindi hembe rito risesuka hagati yayo; kandi amahembe atatu mu ya mbere arasimburwa imbere yaryo, arandurwamo n’imizi yayo: kandi, dore, muri iri hembe harimo amaso asa n’amaso y’umuntu, n’akanwa kavuga ibintu bikomeye. Daniyeli 7:8.

For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.

Kuri Roma ya none (umwami wo mu majyaruguru), ihagarariwe mu mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, inzitizi eshatu zari umwami wo mu majyepfo, igihugu cy’ubwiza, na Egiputa. Nk’uko byari bimeze kuri Roma ya gipagani na Roma ya papa, izo nzitizi eshatu zagereranyaga inzitizi z’akarere. Roma ya none, ihagarariwe nk’umwami wo mu majyaruguru mu mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, yagombaga kunesha “inkuta” eshatu, kandi ku rukuta rwa mbere hari “urukuta” rw’ihame rya filozofiya rwakuweho icyarimwe n’igihe urukuta nyakuri rwavanwagaho. Mu 1989, igihe umwami wo mu majyaruguru yahirikaga Leta Zunze Ubumwe z’Abasoviyeti (umwami wo mu majyepfo), “urukuta” rw’ihame rya filozofiya rw’“umwenda w’icyuma” rwakuweho, ubwo urukuta rwa Berlin rwashenywaga.

In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.

Mu “saha” y’urubanza rwa Belushazari, igihe inyandiko yanditse ku rukuta ibayeho, kandi abanzi be binjira rwihishwa banyuze mu marembo atarinzwe, “urukuta” rwa filozofiya rw’itandukanywa ry’itorero na leta ruvanwaho, mu gihe Isilamu yo ku Byago bya gatatu yinjiye rwihishwa inyuriye ku “rukuta” rutarinzwe rwo ku mupaka wo mu majyepfo w’igihugu cy’ikuzo.

When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.

Iyo “Misiri”, ishushanya Umuryango w’Abibumbye, nimara kuneshwa, kandi “urukuta rw’ihame ry’ubusugire bw’ibihugu” rugakurwaho, ubwo buri gihugu cyose kizaba gihatiwe kwemera ubutegetsi bw’isi imwe buyoborwa n’indaya ya Tiro. Muri icyo gihe, hazabaho ihungabana rikomeye ry’imari rizakururamo amategeko ya gisirikare n’igitugu by’iminsi y’imperuka. Birashoboka cyane ko hari ikintu kizabera mu muhanda witwa “Wall Street”.

> “The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.

> “Ubutunzi ubwabwo ubu bushorwa gake cyane mu murimo w’Imana, kandi bukagumanwa mu bwikunde, mu gihe gito cyane buzajugunywa hamwe n’ibigirwamana bukajyanwa ku byobo by’inyamaswa zicukura no ku nyoni z’ijoro. Amafaranga vuba aha azatakaza agaciro kayo mu buryo butunguranye cyane igihe ukuri kw’ibibera by’iteka ryose kuzahishurirwa ibyumviro by’umuntu.” Welfare Ministry, 266.

We continue our study of Belshazzar in the next article.

Mu nyandiko ikurikira tuzakomeza inyigisho yacu yerekeye Belushazari.

> “Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. 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.’ Revelation 18:2, 4, 5.

> “Uyu munsi, nk’uko byari bimeze mu minsi ya Eliya, umurongo utandukanya ubwoko bw’Imana bwitondera amategeko yayo n’abaramya ibigirwamana bigaragara urashushanyijwe neza. Eliya yaratatse ati: ‘Muzageza ryari kugenda mushidikanya hagati y’ibitekerezo bibiri? Niba Uwiteka ari Imana, nimumukurikire; ariko niba ari Bali, nimuyikurikire.’ 1 Abami 18:21. Kandi ubutumwa bw’uyu munsi ni ubu: ‘Babuloni Ikomeye iraguye, iraguye…. Nimumuvemo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyago bye. Kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwe.’ Ibyahishuwe 18:2, 4, 5.”

> “The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.

> “Igihe ntikiri kure ubwo ikigeragezo kizagera kuri buri muntu. Kwiririza isabato y’ikinyoma bizaduhatirwa. Intambara izaba iri hagati y’amategeko y’Imana n’amategeko y’abantu. Abagiye bagandukira buhoro buhoro ibyo isi ibasaba kandi bakisunga imigenzo y’isi, icyo gihe bazagandukira abatware bariho aho kwemera kwishyira mu gukwenwa, mu gutukwa, mu kubwirizwa gufungwa, no mu rupfu. Muri icyo gihe zahabu izatandukanywa n’umwanda. Kubaha Imana by’ukuri bizatandukanywa neza n’isura yabyo n’imitako ibengerana y’ibihimbano. Inyenyeri nyinshi twashimye kubera kurabagirana kwazo zizahita zizimira mu mwijima. Abambaye imitako y’aheranda, ariko batambitswe gukiranuka kwa Kristo, icyo gihe bazagaragara bafite isoni z’ubwambure bwabo.” Prophets and Kings, 187, 188.

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