Article

# The Book of Daniel - Number Fourteen

Igitabo cya Daniyeli - Umubare wa Cumi na Kane

Daniel Chapter Two – Summary and Conclusion Part One

Daniyeli Igice cya Kabiri – Incamake n’Umwanzuro Igice cya Mbere

Author

Jeff Pippenger

Published

December 9, 2023

Formats

PDF
Word
Song MP3

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Mu Byahishuwe ibitabo byose bya Bibiliya ni ho bihurira kandi bikarangirira. Aha ni ho hari inyongera y’igitabo cya Daniyeli.” Ibyakozwe n’Intumwa, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Ukuri Yohana aranga ko ari “Ibyahishuwe bya Yesu Kristo,” Intare yo mu muryango wa Yuda yakomeje gukingurira abantu bayo kuva muri Nyakanga, 2023, bugera ku butungane igihe igitabo cya Daniyeli gihurijwe hamwe n’igitabo cy’Ibyahishuwe. Daniyeli igice cya kabiri, kigaragaza ubutumwa bw’umumarayika wa kabiri mu rwego rw’ikigeragezo cy’igishushanyo cy’inyamaswa cyo mu minsi y’imperuka. Kigaragaza inzira y’igeragezwa n’igihe cyihariye cy’igeragezwa.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Igihe n’inzira byo muri Daniyeli igice cya kabiri, byagereranyijwe n’imyaka mirongo irindwi yo kujyanwa kwa Daniyeli mu bunyage, byashushanyaga igihe cy’ikigeragezo cy’Abaporotesitanti mu mateka y’Abamileriti. Abaporotesitanti bananiwe mu nzira yabo y’ikigeragezo maze bahinduka abakobwa ba Roma. Mu buhanuzi, umukobwa ashushanya nyina; kandi Roma ni inyamaswa y’ubuhanuzi. Kunanirwa kwabo no guhindukira kwakurikiyeho bakaba abakobwa ba Roma, bishushanya ikigeragezo cy’ishusho y’inyamaswa mu mateka yacu ya none, kuko bahindutse ishusho y’inyamaswa. Ni cyo gituma inzira yacu y’igeragezo ya none igereranywa n’imyaka mirongo irindwi yo kujyanwa mu bunyage kwa Daniyeli, kandi nanone n’amateka y’ubutumwa bw’umumarayika wa kabiri mu gihe cy’umuryango w’Abamileriti.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Mu mateka y’ubutumwa bw’umumarayika wa kabiri bwatangiye ku wa 11 Nzeri 2001, harimo igihe cyihariye n’inzira y’igeragezwa bigereranywa mu buryo bw’ikigereranyo n’inzozi z’igishushanyo cya Nebukadinezari cy’inyamaswa; kuko ubwami mu buhanuzi bwa Bibiliya na bwo ari inyamaswa. Nebukadinezari n’intore z’idini z’Abakaludaya bahagarariye abaneshwa n’iryo geragezwa, naho Daniyeli na ba bandi batatu b’intwari bahagarariye abaritsinda. Bishobora kugaragara ukundi, ariko kuneshwa kwa Nebukadinezari kwemezwa mu gice cya gatatu cya Daniyeli.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Mu rugeragezo rwo kugeragezwa, rugaragazwa muri Daniyeli igice cya mbere n’icya kabiri, harimo ibimenyetso byihariye by’ubuhanuzi bihura n’ukuri kwaherutse gushyirwa ahagaragara mu gitabo cy’Ibyahishuwe. Mu gice cya mbere, “iminsi icumi” yagereranyaga igihe cyo kugeragezwa cyagejeje kuri Daniyeli kugaragaza ishusho irushaho kuba nziza kandi yuzuye bitewe no kurya ibyokurya byo mu ijuru, mu gihe irindi tsinda ry’inkone ryagaragazaga ishusho y’abariye indyo y’umwami. Mu buryo bw’ubuhanuzi, umwami ni ubwami, kandi mu buryo bw’ubuhanuzi umwami cyangwa ubwami ni na yo nyamaswa. Abafite mu maso habagaragazaga ingaruka zo kurya indyo y’umwami, bagaragazaga ishusho ya ya nyamaswa.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Mu gice cya kabiri cy’igitabo cya Daniyeli, Daniyeli yarasenze ashaka gusobanukirwa “ibanga” rihishwe ry’inzozi z’igishushanyo cya Nebukadinezari. Yagombaga kumenya icyo izo nzozi zari cyo, kandi n’icyo zasobanuraga. Agereranya ab’ibihe bya nyuma bashaka gusobanukirwa amabanga ajyana no gukurwaho ikimenyetso gifunga Ibyahishuwe bya Yesu Kristo, kuko gukurwaho ikimenyetso gifunga Ibyahishuwe bya Yesu Kristo ari ryo “banga” rya nyuma ry’ubuhanuzi rikurwaho ikimenyetso mbere y’uko igihe cy’imbabazi kirangira. Abahanuzi bose, harimo na Daniyeli, bagaragaza ibihe bya nyuma. Umuhati wa Daniyeli wo gusobanukirwa iryo “banga” wari umuhati w’ubuzima cyangwa urupfu, nk’uko n’ikigeragezo cy’igishushanyo cy’inyamaswa kiri ku bwoko bw’Imana mu bihe bya nyuma.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> “Uwiteka yanyeretse mu buryo busobanutse ko ishusho ya ya nyamaswa izashyirwaho mbere y’uko igihe cy’igeragezwa kirangira; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo iherezo ryabo ry’iteka rizagenderwaho mu gufatwaho umwanzuro.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Isengesho rya Daniyeli, ubwo yashakaga gusobanukirwa “ibanga,” rigereranya ikimenyetso cyihariye cy’inzira mu mateka y’ubwoko bw’Imana mu minsi y’imperuka. Igitabo cya Daniyeli gitanga abahamya babiri bashyiraho ikimenyetso cy’inzira cy’“isengesho” mu minsi y’imperuka. Icyo kimenyetso cy’inzira giherereye mu gihe giserurwa n’ubutumwa bwa kabiri bwa buri murongo w’ivugurura.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Imiterere y’ubuhanuzi y’ayo masengesho yombi ni ya ya myaka mirongo irindwi y’ubunyage, yo nk’ikimenyetso ihagarariye “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Muri Daniyeli kabiri, ku murongo wa mbere, izina “Nebukadinezari” risubirwamo kabiri; kandi isubirwamo kabiri ry’ijambo mu Byanditswe ni ikimenyetso cy’ubutumwa bw’umumarayika wa kabiri.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Mu nyandiko za Mushiki wa White harimo ahantu henshi herekana ko Daniyeli igice cya gatatu ari ikimenyetso cy’itegeko ry’icyumweru. Daniyeli igice cya mbere gifite buri kintu cyose kiranga ubutumwa bw’umumarayika wa mbere, kandi tubwirwa ko udashobora kugira ubutumwa bwa gatatu (Daniyeli igice cya gatatu) udafite ubutumwa bwa mbere n’ubwa kabiri.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Ikigeragezo cy’ishusho cy’inyamaswa cyasobanuwe na Ellen White ko ari ikigeragezo tugomba gutsinda mbere y’uko igihe cy’imbabazi kirangira, kandi mbere y’uko dushyirwaho ikimenyetso. Igihe umuziki wacurangwaga muri Daniyeli igice cya gatatu, igihe cy’imbabazi cyarangiye mu buryo bw’ikigereranyo, kuko igice cya gatatu kigereranya itegeko ryo ku cyumweru. Umuziki wa Nebukadinezari ugereranya indirimbo maraya w’i Tiro aherako atangira kuririmbira abami b’isi ku iherezo ry’imyaka mirongo irindwi y’ikigereranyo yari amaze yibagiranye.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Kandi hazaba muri uwo munsi Tiro izibagirana imyaka mirongo irindwi, hakurikijwe iminsi y’umwami umwe; nyuma y’imyaka mirongo irindwi Tiro izaririmba nk’indaya. Fata inanga, uzenguruke umujyi, wa ndaya yibagiranye; curanga neza, uririmbe indirimbo nyinshi, kugira ngo wibukwe. Kandi hazaba nyuma y’impera y’imyaka mirongo irindwi, Uwiteka azasura Tiro, maze isubire ku gihembo cyayo, kandi izasambana n’ubwami bwose bwo mu isi iri ku isi yose. Yesaya 23:15–17.

Sister White identifies the three angel’s messages as three tests.

Mushiki wacu White agaragaza ubutumwa bw’abamarayika batatu nk’ibigeragezo bitatu.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> “Benshi bagiye gusanganira Umukwe bayobowe n’ubutumwa bw’abamarayika ba mbere n’uwa kabiri, banze ubwa gatatu, ari bwo butumwa bwa nyuma bwo kugerageza bugomba guhabwa isi; kandi umwanya nk’uwo ni wo uzafatwa ubwo umuhamagaro wa nyuma uzatangwa.” Review and Herald, 31 Ukwakira 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Hashingiwe ku batangabuhamya benshi, Daniyeli igice cya kabiri, ni ubutumwa bw’umumarayika wa kabiri. Amateka y’uguhabwa imbaraga k’umumarayika wa mbere kugeza ku rubanza, ni yo mateka agereranywa n’imyaka mirongo irindwi y’ubunyage bwa Daniyeli. Imiterere y’isengesho rya Daniyeli mu gice cya kabiri, ibera muri iyo myaka mirongo irindwi, ari yo kimenyetso cy’“ibihe birindwi”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Isengesho cyo mu gice cya cyenda gitangirana no kuvuga mu buryo butaziguye ya myaka mirongo irindwi. Imiterere y’ubuhanuzi y’ayo masengesho yombi ni imwe. Agaragaza ibice bitandukanye by’isengesho rimwe, ariko yombi ashyirwa mu miterere imwe ya “ibihe birindwi,” kandi yombi ahura n’ikimenyetso cy’inzira cy’“isengesho” giherereye mu mateka y’abihumbi ijana na mirongo ine na bane bo mu minsi y’imperuka.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Igihe Daniyeli asenga mu gice cya cyenda, aba ari mu “gihe cy’inzibacyuho” cy’ubuhanuzi, ava ku bwami bwa Babuloni yinjira mu bwami bw’Abamedi n’Abaperesi. Iyo ngingo y’inzibacyuho ni na yo kimenyetso cy’inzira, kandi ihura n’iyo ngingo y’inzibacyuho imwe mu rugendo rw’umumarayika wa gatatu, igihe ubwoko bw’Imana bupfira mu muhanda ari “Abalawodikiya”, maze bukava mu mva ari “Abafiladelifiya”. Ingingo y’inzibacyuho y’urugendo rw’umumarayika wa mbere ihura n’ingingo y’inzibacyuho ya Daniyeli, ndetse n’urugendo rw’umumarayika wa gatatu, kandi izo zose uko ari eshatu zifitanye isano itaziguye na “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Inzibacyuho iva kuri Filadelifiya ijya kuri Lawodikiya mu rugendo rw’Abamilerite yabaye ubwo hageraga “umucyo mushya” ku “bihe birindwi” mu 1856, hanyuma hakurikiraho kwanga burundu “ibihe birindwi” mu 1863. Daniyeli mu gice cya cyenda, urugendo rw’umumarayika wa mbere mu gihe cy’Abamilerite, n’urugendo rw’umumarayika wa gatatu mu gihe cyacu, byose bifite ingingo y’inzibacyuho ihura n’izindi, kandi izo ngingo z’inzibacyuho zose uko ari eshatu zishyizwe mu rwego rw’“ibihe birindwi”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Mu mateka y’ikorwa ry’igeragezwa, Daniyeli ahagarariye intumwa ihabwa umucyo, maze ikawusangira mbere na bagenzi be batatu; bityo akabera ikimenyetso cy’uruhare rw’ubuhanuzi rwa “Eliya”, ari we “ijwi rirangurura mu butayu”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Ibanga” ryo muri Daniyeli igice cya kabiri rigaragaza ko ubwami bwa munani bwo mu buhanuzi bwa Bibiliya ari ubwami “buvuye muri bwa burindwi.” Kubera ko ari bwo bwa mbere bugaragazwa nk’iserukirwa ry’ubwami bwo mu buhanuzi bwa Bibiliya, ni cyo gituma buhuzwa n’iserukirwa rya nyuma ry’ubwami bwo mu buhanuzi bwa Bibiliya riboneka mu Byahishuwe igice cya cumi na karindwi. Ubwo bwami bwa munani, kuba “buvuye muri bwa burindwi” bwabubanjirije, burimo kuvuga ku ngingo y’inzibacyuho ishyiraho Babuloni y’iki gihe nk’ubumwe bw’incuro eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma. Inzozi z’igishushanyo za Nebukadinezari amaherezo zigaragaza ubwami bwa munani bwo ku isi bwo mu mateka y’ubuhanuzi.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Ubwami ni inyamaswa mu buhanuzi bwa Bibiliya; bityo rero, ukuri gushushanywa n’inzozi z’igishushanyo cya Nebukadinezari ni cyo kivugwa bwa mbere cyerekeye inyamaswa ya nyuma, nk’uko na yo igaragazwa mu Ibyahishuwe igice cya cumi na karindwi. Ni cyo gituma inzozi za Nebukadinezari, amaherezo, ari inzozi z’igishushanyo cy’inyamaswa ya munani kandi ya nyuma. Ni inzozi z’“igishushanyo cy’inyamaswa”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Ibyo ubwabyo ni igihamya cy’uburemere bwo kumenya ahabera ihinduka mu rugendo rw’umumarayika wa gatatu, ariko kandi “ibanga” ni urufunguzo ruhuza kandi rugashimangira byinshi mu byo inyandiko zabanje zagiye zigaragaza ku byerekeye amateka yakurikiye itariki ya 18 Nyakanga 2020. Muri izo nyandiko, hagiye hatangwa ko ibimenyetso bine bya buri rugendo rwera rw’ivugurura, bishushanywa n’imyaka mirongo irindwi y’ubunyage bwa Daniyeli, buri gihe bifite insanganyamatsiko imwe.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Izo nzitizi enye zo mu gihe cya Kristo zashyizwe mu rwego rw’“urupfu n’umuzuko”. Inzitizi ya mbere, yagereranyaga guhabwa imbaraga kw’ubutumwa bwa mbere, yari umubatizo wa Kristo, ikimenyetso cy’urupfu n’umuzuko. Inzitizi ya kabiri, igereranya ugucika intege kwa mbere muri ayo mateka, yari urupfu n’umuzuko bya Lazaro. Inzitizi ya gatatu yari ukwina kwa Kristo i Yerusalemu, kugereranya Kurira kwa Saa Sita z’ijoro. Kristo yari ajya ku rupfu rwe no ku muzuko we, kandi Lazaro, uhagarariye mu buryo buzima urupfu n’umuzuko, ni we wari uyoboye uwo mutambagiro. Lazaro kandi agaragaza ko mu gihe cyo kwamamaza Kurira kwa Saa Sita z’ijoro, ubwoko bw’Imana “bushyirwaho ikimenyetso”.

> “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Icyo gitangaza kiruta ibindi byose, ari cyo kuzura kwa Lazaro, cyari kigamije gushyira ikimenyetso cy’Imana ku murimo We no ku kuba yaravugaga ko ari Imana.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ikimenyetso cya kane cy’urubanza cyari umusaraba, na wo wari urupfu n’umuzuko. Igihe cy’ibyo bimenyetso bine kigereranywa n’imyaka mirongo irindwi y’ubunyage bwa Daniyeli.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Mu mateka y’Abamiyerite, insanganyamatsiko yari “ihame ry’umunsi ku mwaka”, kandi ku wa 11 Kanama 1840 habaye uguhamya kw’iryo hame. Ugutenguha kwa mbere kwatewe n’ishyirwa mu bikorwa ritari ryo ry’ihame ry’umunsi ku mwaka. Induru yo Mu Gicuku yabaye ugutungana kw’ihame ry’umunsi ku mwaka rihujwe n’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu n’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri, hanyuma Urubanza rw’Iperereza rutangira igihe ubwo buhanuzi bw’umunsi ku mwaka bwasohoraga ku wa 22 Ukwakira 1844. Insanganyamatsiko y’ibimenyetso bine byose by’inzira mu mateka y’Abamiyerite yari “ihame ry’umunsi ku mwaka”. Igihe cy’ibyo bimenyetso bine by’inzira giserukirwa n’imyaka mirongo irindwi y’ubunyage bwa Daniyeli.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Mu minsi y’umwami Dawidi, insanganyamatsiko yari “Isanduku y’Imana”. Dawidi amaze guhabwa ubushobozi, ni bwo yiyemeje kuzana Isanduku mu murwa wa Dawidi.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Dawidi arakomeza aratera imbere, arushaho gukomera; kandi Uwiteka Imana Nyiringabo yari kumwe na we. 2 Samweli 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Gucika intege kwa mbere kwabaye igihe Uzza yakoze icyaha akora ku Isanduku y’Isezerano. Ikimenyetso cya gatatu cy’inzira cyabaye igihe Dawidi yasobanukirwaga ko Uwiteka yari yarahaye umugisha urugo rwa Obed-Edomu w’Uumugiti, aho Isanduku yari yarabitswe uhereye ku kwigomeka kwa Uzza. Nuko Dawidi aragenda azana Isanduku kugira ngo ayinjirane i Yerusalemu mu ntsinzi (ariko umugore we aza kugaragaza uburakari budakwiye n’“gucika intege” ku bwo kwinjira kwa Dawidi). Buri kimwe muri ibyo bimenyetso bine by’inzira gihagarariwe n’Isanduku. Igihe cy’ibyo bimenyetso bine by’inzira gihagarariwe n’imyaka mirongo irindwi y’ubunyage bwa Daniyeli.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ku wa 11 Nzeri 2001, Isilamu yo muri “ishyano” rya gatatu yararekuwe, hanyuma irahagarikwa. Ku wa 18 Nyakanga 2020, habayeho ubuhanuzi butasohoye bwerekeye uruhare rwa Isilamu. Ubutumwa buzana amagufwa yumye y’abapfuye bukabonerwa ubugingo buturuka ku “miyaga ine”, ari yo kimenyetso cya Isilamu kandi kikaba gishushanya ubutumwa bw’Ugutaka kwa Saa Sita z’ijoro. Irimbuka ry’igihugu rikurikira ubuhakanyi bw’igihugu bwo mu itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika rizanwa na Isilamu yo muri “ishyano” rya gatatu. Igihe cy’izo ngingo enye z’ingenzi gishushanywa n’imyaka mirongo irindwi y’ubunyage bwa Daniyeli.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Igikorwa cy’umumarayika wa mbere kigereranya igikorwa cy’umumarayika wa gatatu, kandi ubutumwa bw’Ijwi ryo mu gicuku mu mateka y’Abamilerite bwari ugukosora ubuhanuzi butageze ku ntego bwateje ugucika intege kwa mbere.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> Abacitse intege babonye mu Byanditswe ko bari mu gihe cyo gutinda, kandi ko bagombaga gutegerezanya kwihangana isohozwa ry’iyerekwa. “Ibihamya bimwe byabateye kwitega Umwami wabo mu 1843, ni byo byanabateye kwitega ko azaza mu 1844.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Ibimenyetso bimwe byerekana igitero cya Kiyisilamu kuri Nashville, ni na byo bimenyetso by’igitero kuri Nashville kizaba nk’igisubizo cyo gushyiraho ku ngufu ugusenga ku Cyumweru. Inyandiko za Mwuka w’Ubuhanuzi ntizigera zibura gusohozwa. Ubuhanuzi bw’igitero kuri Nashville bwashyizwe ahagaragara mu nyandiko za Mwuka w’Ubuhanuzi. Ubuhanuzi bwa Nashville buzasohora, ariko ubuhanuzi bw’igitero kuri Nashville buzashingira ku ikosorwa ry’ubuhanuzi bwari bwarabanjirije kunanirwa, nk’uko byagenze mu mateka y’Abamillerite. Busohozwa ku kimenyetso cya kane, ari na cyo kimenyetso gihagarariye “urubanza”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Yesu buri gihe yerekana iherezo arigereranya n’itangiriro, kandi ikimenyetso cya mbere cy’inzira cyo ku wa 11 Nzeri 2001, cyari igitero cyagabwe n’Ubuyisilamu; bityo rero, mu rubanza rw’itegeko ryo ku Cyumweru, hazabaho igitero cy’Ubuyisilamu kuri Nashville. Birashoboka cyane ko cyazanarangira n’ahandi hantu hagabwe ibitero, ariko ubutumwa bw’Amararira yo mu Gicuku ni bwo butumwa bukosora ubutumwa bwateje ugucika intege kwa mbere. Ugucika intege kwa mbere kwatewe n’icyaha cyo gushyira ikintu cy’igihe kuri ubwo buhanuzi, si amagambo ya Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Ni iby’ingenzi kumenya ko ibimenyetso bine by’ingenzi bitangirira ku “guheshwa imbaraga” kw’ubutumwa bwa mbere (ari bwo muri Daniyeli biba mu ntangiriro y’imyaka mirongo irindwi y’ikigereranyo), buri gihe biyoborwa n’insanganyamatsiko imwe. Niba warakiriye ko ku wa 11 Nzeri 2001 habaye isohozwa ry’ubuhanuzi, uba warariye mu buryo bw’ubuhanuzi “igitabo gihishwe”. Abantu bake cyane ni bo mu by’ukuri bariye uko kuri, nyamara hariho bamwe, nk’uko Daniyeli abigereranya, biyemeje mu mitima yabo kutanduzwa n’indyo y’i Babuloni. Ariko kandi hari abavuga ko bizera yuko ku wa 11 Nzeri 2001 habaye isohozwa ry’ubuhanuzi, ariko bakavuga ko atari Isilamu, ahubwo ko ari umuryango wa Bush, cyangwa abashyigiki b’isi imwe, cyangwa Abayezuwiti, cyangwa CIA, cyangwa ihuriro runaka ry’abo basanzwe bavugwa, bakunze kwifashishwa n’abahanga b’iby’iyuburaburyarya bo muri iki gihe. Kubera ko Yesu, ari we Alufa na Omega, agaragaza iherezo akoresheje intangiriro, bityo niba twibeshya ku byageretswe mu buryo bw’ubuhanuzi ku wa 11 Nzeri 2001, tuba turimo kwangiza ubushobozi bwacu bwo kugabanya neza Ijambo ry’ubuhanuzi ry’“ukuri”.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

“Guhabwa ubushobozi” kw’ubutumwa bwa mbere mu mateka y’Abamilerite kwabayeho binyuze kuri Isilamu y’Akaga ka kabiri, kandi uko guhabwa ubushobozi kwari igishushanyo cy’uguhabwa ubushobozi kwabaye ku wa 11 Nzeri 2001, kwazanywe na Isilamu y’Akaga ka gatatu.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Isilamu ku kimenyetso cya mbere cyo mu nzira, iranga Isilamu ku kimenyetso cya nyuma cyo mu nzira. Ikimenyetso cya nyuma cyo mu nzira gihagarariye urubanza, kandi Leta Zunze Ubumwe z’Amerika zicirwaho urubanza ku itegeko ryo ku Cyumweru. Ni ubutumwa bwa kabiri bwa Ezekiyeli mu gice cya mirongo itatu na karindwi, buzura abapfuye bukabazana mu bugingo, kandi ubwo butumwa ni ubutumwa bw’ikimenyetso cya gatatu cyo mu nzira, ari bwo Gutaka kwa Saa Sita z’Ijoro. Ni ubutumwa bwo gushyirwaho ikimenyetso, nk’uko bwagereranyijwe no kwinjira kwa Kristo kwo kunesha, arandagiye ku “ndogobe”, ikimenyetso cya Isilamu. Ubutumwa bwo gushyirwaho ikimenyetso bwa Gutaka kwa Saa Sita z’Ijoro butwarwa na Isilamu.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Mbwirire umukobwa wa Siyoni muti: Dore Umwami wawe araje agusanga, afite ubugwaneza, kandi yicaye ku ndogobe no ku cyana cyayo, icyana cy’indogobe. Matayo 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Ubuhanuzi bwa kabiri bwa Ezekiyeli buva mu “muyaga ine”, na byo bikaba ari ikimenyetso cya Isilamu. Ni ngombwa rwose gusobanukirwa neza uku kuri, kuko ubutumwa ari Wejuru rya Saa Sita z’ijoro ari ubutumwa bugaragaza Isilamu yo muri Ishyano rya gatatu nk’ububasha buzana urubanza ku Leta Zunze Ubumwe za Amerika ku gihe cy’itegeko ryo ku Cyumweru, kandi bugateza kurimbuka kw’igihugu gukurikira itegeko.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Impanda ndwi zirindwi zo mu Ibyahishuwe zari imanza z’Imana ku ishyirwa mu bikorwa ry’ukuramya ku Cyumweru ryakozwe n’i Roma ya gipagani hamwe n’i Roma ya papa.

- The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

  Impanda enye za mbere zatejwe Roma y’abapagani nyuma y’uko Konisitantini ashyizeho itegeko rya mbere ry’Umunsi w’Icyumweru mu mwaka wa 321.

- The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

  Impanda ya gatanu n’iya gatandatu (na zo zikaba ari Ishyano rya mbere n’irya kabiri by’Idini ya Islamu), zari imanza z’Imana zaciwe ku Roma ya gipapa kubera itegeko rya gipapa ryerekeye ku Cyumweru ryashyizweho mu Nama y’i Orléans, mu mwaka wa 538.

- The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

  Impanda ya karindwi (ari yo byago bya gatatu bya Isilamu), ni urubanza ruzazanwa ku Leta Zunze Ubumwe za Amerika igihe izashyiraho ihatira kuramya ku Cyumweru mu gihe cya vuba.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Ubuyisilamu bwo muri ishyano rya gatatu bugereranya ikimenyetso cya mbere cy’inzira cyo ku wa 11 Nzeri 2001. Ubuhanuzi butasohoye bw’igitero cy’Ubuyisilamu kuri Nashville ku wa 18 Nyakanga 2020 bugereranya ugucika intege kwa mbere, ari na cyo kimenyetso cya kabiri cy’inzira. Ubutumwa bw’“imiyaga ine” y’Ubuyisilamu, nk’uko bugereranywa mu buhanuzi bwa kabiri bwa Ezekiyeli mu gice cya mirongo itatu na karindwi, bugereranya Induru yo mu Gicuku, ari cyo kimenyetso cya gatatu cy’inzira, hanyuma hakaza ikimenyetso cya kane cy’inzira, ari cyo isohozwa ry’ubuhanuzi butasohoye bwo ku wa 18 Nyakanga 2020 ku itegeko ryo ku Cyumweru. Ibyo ni byo bimenyetso bine by’inzira by’ubuhanuzi biboneka mu mateka y’ubuhanuzi y’abana ibihumbi ijana na mirongo ine na bine, nk’uko bugereranywa n’imyaka mirongo irindwi y’ubunyage ya Daniyeli.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Kumenya ubutumwa bw’Induru yo mu Gicuku ni ingingo y’ibanze y’“ibanga” ryahishuriwe Daniyeli mu kigereranyo, igihe yasengaga kugira ngo asobanukirwe n’inzozi z’igishushanyo cya Nebukadinezari. Isengesho rye ni ikimenyetso cyo mu nzira giherereye ku iherezo ry’iminsi itatu n’igice y’urupfu rw’abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe. Isengesho rya Daniyeli ryo muri Abalewi makumyabiri na gatandatu, nk’uko ryanditswe mu gice cya cyenda, ryabaye mu mwaka wa mbere wa Dariyo. Ibyo bishyira amasengesho ye ahabera inzibacyuho.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Ingingo y’inzibacyuho mu mateka y’Abamilerite yabaye mu 1856, ubwo umurimo w’Abamilerite wimukaga uva i Filadelifiya ujya i Lawodikiya nk’uko byavuzwe na James na Ellen White. Muri uwo mwaka kandi, “umucyo mushya” werekeye ku “bihe birindwi” wageze mu nyandiko za Hiram Edson zasohotse muri Review and Herald, ariko mu 1863 (“ibihe birindwi” nyuma yaho), “ibihe birindwi” byaje kwangwa burundu. Daniyeli yasenze “iryo sengesho” rimenyekana ko ari “umuti” w’“gutatana” kw’“ibihe birindwi” ku ngingo y’inzibacyuho iri hagati y’ubwami bwa mbere n’ubwa kabiri bwo mu buhanuzi bwa Bibiliya.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Bitatu n’igice ni ikimenyetso cy’imyaka igihumbi na magana abiri na mirongo itandatu, na yo na none ikaba ikimenyetso cy’“ibihe birindwi.” Ku wa 18 Nyakanga 2020, umutwe w’Abalawodikiya wa Future for America wagaragaje kwigomeka ku itegeko ry’Imana ryo kutazongera na rimwe kumanika ubutumwa bw’ubuhanuzi ku gihe. Hanyuma uwo mutwe “wiciwe” kandi “utatanyirizwa” mu muhanda wo mu Byahishuwe igice cya cumi na kimwe, unyura mu gikombe cya Ezekiyeli cy’amagufwa yumye yapfuye. Ku iherezo ry’icyo gihe cyo “gutatanywa,” na cyo kandi kikaba ari “igihe cyo gutinda” cyo mu mugani w’abakobwa cumi, ubu bahamagazwa kuva mu mva zabo n’“ijwi rirangurura” riturutse mu “butayu” bw’iminsi “itatu n’igice.”

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Nk’uko amaherezo Abamilerite bamenye ko icyo gihe bari mu “gihe cyo gutinda” kivugwa muri Matayo igice cya makumyabiri na gatanu, no muri Habakuki igice cya kabiri, ni na ko kandi “abahamya babiri bapfuye” basabwa kumenya aho bari, igihe “ijwi rirangurura mu butayu” rivuze. Bagomba kumenya ko “batatanyijwe”. Uko kumenya ni umuhamagaro wo “gusenga”, ariko si ugusenga gusa, ni umuhamagaro wo gusenga kwa Daniyeli ko muri Abalewi makumyabiri na gatandatu. Hatariho iryo sengesho ryihariye, nta bubyutse bubaho. Ububyutse ni bwo buranga ingingo y’inzibacyuho iva kuri Lawodikiya ijya kuri Filadelifiya, kandi bukabyara ikimenyetso cy’ubuhanuzi cy’uwa munani ukomoka muri ba barindwi, nk’uko byemezwa n’ishusho ya Nebukadinezari iri muri Daniyeli igice cya kabiri.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Iyo sengesho yo kwihana no kwatura nibura irangiye, isezerano ni uko Imana noneho izibuka isezerano ryayo kandi ikegeranya abantu bayo batatanye. Ubuhanuzi bwa mbere bwa Ezekiyeli bwateranije ayo magufwa hamwe, hanyuma ubuhanuzi bwe bw’“imiyaga ine” buhindura abo “Bafiladelifia” bari bamaze kuvuka bushya, bubagira ingabo ikomeye cyane… ingabo ikomeye cyane, nk’uko Ibyahishuwe igice cya cumi na kimwe bivuga, yagombaga hanyuma “kuzamurirwa mu ijuru” hamwe n’“igicu cy’abamarayika”. Bityo rero ni bo “ikimenyetso” cy’Umwami.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Ibanga” rya Daniyeli kabiri, nk’uko Intare yo mu muryango wa Yuda ubu irimo kurihishura, rihamya ikimenyetso cy’“uwa munani ukomoka kuri barindwi”…kandi buri kindi kintu cyose cy’ubuhanuzi cyo muri Daniyeli kabiri gihura n’uruhererekane rw’ubuhanuzi rw’abahamya babiri bo mu Byahishuwe cumi na kimwe. Abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe, “bazamurwa nk’ikimenyetso” muri rya “saha” nyine itegeko ryo ku cyumweru ribaho, kuko bazamurwa mu gihe cy’“umutingito ukomeye” wo mu Byahishuwe igice cya cumi na kimwe. Uwo “mutingito ukomeye” urimbura kimwe cya cumi cy’umurwa, kandi Leta Zunze Ubumwe za Amerika ni yo mwami mukuru wo muri ba “bami icumi”, nk’uko byari bimeze ku Bufaransa, ubwo “umutingito” w’Impinduramatwara y’Abafaransa warimburaga Ubufaransa mu isohozwa ry’Ibyahishuwe igice cya cumi na kimwe.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Isohozwa ryuzuye ry’uwo musozi w’isi rikorwa ku nyamaswa y’“isi”, kandi itegeko ryo ku cyumweru mu bwami bw’inyamaswa y’isi ritera kunyeganyega. Isohozwa ryuzuye ry’“umutingito” wo mu Ibyahishuwe igice cya cumi na kimwe, ni itegeko ryo ku cyumweru igihe inyamaswa y’“isi” “inyeganyejwe” maze ubuhakanyi bw’igihugu bugakurikirwa no kurimbuka kw’igihugu. Muri icyo gihe, abo bahamya babiri “barazamurwa bashyirwa hejuru nk’ibendera”. “Bazazamukana mu ijuru bari mu bicu”, nk’uko Kristo yazamutse ajya mu ijuru ubwa nyuma. Amagambo ye ya nyuma yabwiye abigishwa, bagereranya ubwoko bw’Imana bwo mu minsi y’imperuka, na bo bagomba kuzamurirwa mu ijuru nk’ibendera, yanditswe mu gitabo cy’Ibyakozwe n’Intumwa.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> Nuko arababwira ati: Si ibyanyu kumenya ibihe cyangwa iminsi yagenwe, ibyo Data yashyize mu bushobozi bwe bwite. Ariko muzahabwa imbaraga, Umwuka Wera nabamanukira; kandi muzambera abagabo bo kumpamya i Yerusalemu, no mu Buyuda bwose, no muri Samariya, no kugeza ku mpera y’isi. Amaze kuvuga ibyo, bakimureba, arazamurwa; igicu kimukuraho amaso yabo. Ibyakozwe 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Abashaka kuba “ikimenyetso” bagomba kureka gukoresha “ibihe n’iminsi yagenwe”, niba bashaka kwakira imbaraga z’Umwuka Wera kugira ngo basohoze umurimo w’“ikimenyetso”.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Ibanga” ryahishuriwe Daniyeli mu gice cya kabiri, ni ibanga ry’Ibyahishuwe bya Yesu Kristo rikurwaho ikimenyetso gato mbere y’uko igihe cy’imbabazi kirangira. Iryo “banga” rikubiyemo “amateka ahishe” y’“Inkuba Ndwi.” Ayo mateka yubatswe ku ijambo ry’Igiheburayo ryaremwe no guhuza inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma z’inyuguti z’Igiheburayo. Izo nyuguti iyo zihujwe, zikora ijambo ry’Igiheburayo risobanura “ukuri.” Yesu ni we “kuri”, kandi ni na we Mbere n’Uheruka. Izo nyuguti eshatu zigereranya imiterere ya buri rugendo rukomeye rw’ivugurura, kuko zigereranya marayika wa mbere, uwa kabiri, n’uwa gatatu. Zigereranya inzira y’intambwe eshatu yo kwezwa, nk’uko Daniyeli yabigaragaje mu gice cya cumi na kabiri agira ati: “bejejwe, bezwa umweru kandi bageragezwa.” Iyo nzira y’intambwe eshatu yo kugeragezwa no kwezwa yamaze imyaka irenga makumyabiri itangazwa na Future for America, ariko ubu yamaze kumenyekana ko igereranya “amateka ahishe” ari mu mirongo yera y’ivugurura. Ayo “mateka ahishe” ni yo isohozwa ritunganye rwose ry’“Inkuba Ndwi” zari zarashyizweho ikimenyetso kugeza ubu, ako kanya mbere y’irangira ry’igihe cy’imbabazi.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Hashize igihe kirekire byumvikanywe ko Inkuba Ndwi zigereranya “isobanurwa ry’ibyabaye munsi y’ubutumwa bw’umumarayika wa mbere n’ubw’uwa kabiri,” kandi ko na none zigereranya “ibyabaye byo mu gihe kizaza byari kuzahishurwa mu murongo wabyo.” Ubu byahishuwe binyuze mu Ihishurwa ry’“ukuri,” ko ibimenyetso bitatu bya nyuma by’umurongo w’ivugurura ari byo “amateka ahishwe” y’Inkuba Ndwi. Ibyo bimenyetso bitangirana no gucika intege kwa “mbere” bikarangirana no gucika intege kwa “nyuma.” Ikimenyetso cyo hagati ni Induru ya Saa Sita z’ijoro. Gucika intege kwa mbere kuranga itangiriro ry’“igihe cyo gutinda”, kikarangirira ku Nduru ya Saa Sita z’ijoro. Ubutumwa bw’Induru ya Saa Sita z’ijoro burangirira ku “rubanza” aho gucika intege kwa nyuma kurangirwa.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Ihungabana rya mbere riboneka mu gice cya kabiri cya Daniyeli, ni uko Daniyeli yamenye ko yari yashyizwe munsi y’“itegeko ryo kwicwa”. Hanyuma asaba “igihe”, bityo ashyiraho intangiriro y’“igihe cyo gutinda”. Ibyo byamuteye gusobanukirwa “ibanga”, ari ryo butumwa bw’“Induru ya Mu Gicuku”, bwaje gushyikirizwa Nebukadinezari kugira ngo abone “gucira urubanza” ubutumwa bwa Daniyeli.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

“Urubanza” Nebukadinezari yaciriye rya nzozi n’igisobanuro Daniyeli yatanze ni rwo rwimuritse ikimenyetso cya gatatu muri bitatu byerekana “amateka ahishwe” y’Inkuba Zirindwi. Urwo rubanza kandi rwongeye kugarukwaho mu gice cya gatatu cy’igitabo cya Daniyeli, kikaba gishushanya ihame rikoreshwa mu buryo budashidikanywaho mu bitabo bya Daniyeli n’Ibyahishuwe, iryo hame rikaba ari “gusubiramo no kwagura”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Tuzasesengura ku gice cya gatatu mu nyandiko itaha, ariko birakwiye kugaragazwa hano yuko urubanza rw’akamenyetso ka gatatu kari mu gice cya gatatu rugaragaza ugutenguhwa kwa nyuma, kwari kwaragereranyijwe no gutenguhwa kwa mbere. “Amateka ahishwe” y’inkuba ndwi agaragaza ibimenyetso bitatu, atangirana kandi agasozwa n’ugutenguhwa. Mu gice cya kabiri cya Daniyeli, ugutenguhwa kwa mbere guhuzwa n’“itegeko ry’urupfu” ryatanzwe na Nebukadinezari, kandi mu gice cya gatatu ugutenguhwa kwa nyuma guhuzwa n’irindi “tegeko ry’urupfu” ryatanzwe na Nebukadinezari.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Amateka yihishe” y’“abahamya babiri”, bahagarariye urugendo rwa Future for America, ahagarariye ugucika intege kwo ku wa 18 Nyakanga 2020. Hanyuma hatangira “igihe cyo gutinda” nk’uko kigereranywa n’“iminsi itatu n’igice” mu gitabo cy’Ibyahishuwe igice cya cumi na kimwe. Kubyuka no kuzuka kw’abari “bishwe mu mihanda” n’inyamaswa yazamutse iva mu “rwobo rutagira iherezo” bisobanurwa mu buryo bwihariye mu Ijambo ry’ubuhanuzi ry’Imana; ariko ku rwego rworoheje, iyo abahamya babiri babyutse, basobanukirwa “ibanga” rigereranywa muri Daniyeli igice cya kabiri.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

Iyo “banga” ni ubutumwa bw’Induru yo mu Gicuku, bo bahita babwamamaza kugeza kuri Daniyeli igice cya gatatu, igihe itegeko ryo ku Cyumweru rigiye kuza vuba rigerayo, maze habaho ugucika intege kwa nyuma. Ugucika intege kwa mbere kwabaye ku bagereranywa na “Daniyeli” ku wa 18 Nyakanga 2020. Ugucika intege kwa nyuma kuba ku muyobozi w’“abami icumi,” ari cyo Leta Zunze Ubumwe z’Amerika, igihe ubuhakanyi bw’ihugu butangiza kurimbuka kw’ihugu guturutse ku Isilamu.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Mu ngingo ikurikira tuzasoza incamake n’umwanzuro by’igice cya kabiri cya Daniyeli.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Satani yafashe isi yose mpiri. Yashyizeho isabato y’ikigirwamana, ayigaragaza nk’ifite agaciro gakomeye cyane. Yanyaze icyubahiro cy’isi ya Gikristo, akivana ku Isabato y’Umwami akijyana kuri iyo sabato y’ikigirwamana. Isi iramya umugenzo, itegeko ryahimbwe n’abantu. Nk’uko Nebukadinezari yashyizeho igishushanyo cye cy’izahabu mu kibaya cya Dura, maze akihimbarizamo yishyira hejuru, ni ko na Satani yishyira hejuru muri iyi sabato y’ikinyoma, iyo yambitse ibimenyetso by’ijuru yibye.” Review and Herald, March 8, 1898.

Back to Articles