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# The Book of Daniel - Number Thirty-Three

Igitabo cya Daniyeli - Umubare wa Mirongo Itatu n’Itatu

The “Seal” of God Impressed at the Sunday Law Decree: A Prophetic Analysis of Daniel Chapter 6

“Kashe” y’Imana Gashyizweho Ikimenyetso ku Itegeko rya Ku Cyumweru: Isesengura ry’Ubuhanuzi rya Daniyeli Igice cya 6

Author

Jeff Pippenger

Published

December 28, 2023

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The “seal” of God that can be seen, is impressed at the Sunday law decree.

“Ikimenyetso” cy’Imana gishobora kuboneka, gishyirwaho igihe hatangazwa itegeko ry’icyumweru.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Nta n’umwe muri twe uzigera ahabwa ikimenyetso cy’Imana igihe imico yacu ikiriho ikizinga cyangwa umugayo n’umwe. Twebwe ni bo bisigayeho gukosora inenge ziri mu mico yacu, kweza urusengero rw’umutima rukavanwamo umwanda wose. Maze imvura y’itumba izabone kutumanukiraho nk’uko imvura y’umuhindo yamanukiye abigishwa ku Munsi wa Pentekote....

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Mukora iki, bene Data, muri uwo murimo ukomeye wo kwitegura? Abishyira hamwe n’ab’isi barimo kwakira ishusho y’isi kandi barimo kwitegurira ikimenyetso cya ya nyamaswa. Abatitiringira ubwabo, bicisha bugufi imbere y’Imana kandi bagatunganya ubugingo bwabo binyuze mu kumvira ukuri, abo ni bo barimo kwakira ishusho yo mu ijuru kandi barimo kwitegurira ikimenyetso cy’Imana ku ruhanga rwabo. Itegeko niriramuka risohotse kandi ikirango kimaze gushyirwaho, imico yabo izaguma itunganye kandi itagira inenge iteka ryose.” Testimonies, igitabo cya 5, 214, 216.

Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.

Daniyeli ahabwa ikimenyetso gishobora kugaragara igihe ajugunywe mu rwobo rw’intare, bityo icyo gice kikaba gihagarariye itegeko ry’umunsi w’icyumweru.

> Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.

> Nuko abo bagabo bateranira ku mwami, baramubwira bati: Menya, yewe mwami, yuko itegeko ry’Abamedi n’Abaperesi ari iri: ko nta tegeko cyangwa iteka umwami ashyiraho bishobora guhindurwa. Nuko umwami ategeka ko bazana Daniyeli, bamujugunya mu rwobo rw’intare. Maze umwami aravuga, abwira Daniyeli ati: Imana yawe ukorera ubudasiba, izagukiza. Hanyuma bazana ibuye, barishyira ku munwa w’urwobo; umwami arirangaho ikimenyetso cye bwite, n’ibimenyetso by’abatware be, kugira ngo umugambi wagiriwe Daniyeli utazahindurwa. Daniyeli 6:15–17.

The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.

Iyo nkuru ntirangirira aho, ariko irangirira aho itangirira. Umurongo wo muri Daniyeli igice cya gatandatu ugaragaza ihuriro ry’ubumwe ryayobowe cyane cyane n’abatware ijana na makumyabiri, hamwe n’abakuru babiri bo hasi, ariko ryanarimo abajyanama, abatware b’ingabo n’abagaba. Uwo mubano w’impande eshanu washyizweho kugira ngo ushuke umwami amenyereze Daniyeli akarengane. Iyo nkuru irangira bagiriwe urubanza, kuko bagereranya urubanza rwihariye rubaho ku itegeko ryo ku Cyumweru; urubanza ruterekezwa ku bahagarariye Daniyeli cyangwa umwami, ahubwo ku bashutse umwami.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Nuko umwami ategeka ko bazana ba bagabo bareze Daniyeli, maze babajugunya mu rwobo rw’intare, bo n’abana babo n’abagore babo; intare zibatsinda rwose, zimenagura amagufwa yabo yose bataragera hasi mu rwobo. Daniyeli 6:24.

In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.

Mu cyerekezo cy’ubuhanuzi, buri gihe ni itorero rishuka ubutegetsi, kandi igice cya gatandatu kigaragaza uburiganya bwakozwe ku mwami. Ahabu amaze kwibonera ukwigaragaza gukomeye kw’imbaraga z’Imana ku Musozi wa Karumeli, Eliya yamuyoboye mu mvura amusubiza kwa Yezebeli. Nta mpamvu Ahabu yari afite yo gutekereza ko Yezebeli atari butangarirwe n’ubuhamya bukomeye bw’imbaraga z’Imana, ariko Ahabu yari yarashutswe ku byerekeye urwango rukomeye rwari rwimbitse Yezebeli yari afitiye Eliya. Inkuru ya Eliya mu guhangana na Ahabu na Yezebeli yongeye gusubirwamo mu nkuru ya Yohana Umubatiza (wari Eliya), Herode na Herodiyasi.

When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.

Igihe Herode, ku munsi wo kwizihiza ivuka rye, yasezeranyaga Salome (umukobwa wa Herodiya) kumuha kimwe cya kabiri cy’ubwami bwe, ntiyari yiteze ko Herodiya azasaba umutwe wa Yohana. Abami, baba Ahabu, Herode cyangwa Dariyo, bashukwa n’umugore wanduye binyuze mu mbyino z’abahanuzi b’ibinyoma ba Yezebeli, cyangwa mu mbyino z’umukobwa wa Herodiya, cyangwa mu ihuriro ry’ibice bitanu mu nkuru ya Daniyeli. Pilato na we yashutswe n’ubutambyi bwangiritse, bwagereranyaga “itorero” ry’Abayuda, kandi itorero rigereranywa n’umugore.

The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.

Uburiganya ni ikimenyetso kiranga ishusho y’ubuhanuzi, kandi Islamu yo mu byago bya gatatu ni cyo kinyoma gikoreshwa kugira ngo mu minsi y’imperuka Umuryango w’Abibumbye uyobye binyuze mu bwoba. Byombi, ari “uburiganya” n’“ikinyoma” gitera ubwo buriganya, byagaragajwe mu Ijambo ry’Imana ry’ubuhanuzi. Uruhare rwa Islamu, hamwe n’ubupapa buhinduka umutwe wa munani mu mitwe irindwi, byamaze kugaragazwa nk’igice cy’ubutumwa bushyizwe ahagaragara mu minsi y’imperuka, ari bwo Ibyahishuwe bya Yesu Kristo. Ni cyo gituma guhishura uburiganya bwa Dariyo muri Daniyeli igice cya gatandatu ari igice cy’ubutumwa bugize ubutumwa bwo Gutaka kwa Saa Sita z’Igicuku. Uburiganya ni cyo kintu gikiza burundu igikomere cyica, bityo bugahagurutsa ubupapa nk’ubwami bwa munani kandi bwa nyuma. Mu buriganya bwa Dariyo, abo baperezida babiri b’abahakanyi n’abatware ijana na makumyabiri ni bo bahagarariye urugaga rw’ubugambanyi rw’uburiganya, bahabanye na Daniyeli.

One hundred and twenty is a symbol of God’s disciples at Pentecost.

Ijana na makumyabiri ni ikimenyetso cy’abigishwa b’Imana kuri Pentekote.

> And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.

> Muri iyo minsi Petero ahagarara hagati y’abigishwa, aravuga ati: (umubare w’amazina yabo bose hamwe wari nk’ijana na makumyabiri.) Ibyakozwe n’Intumwa 1:15.

Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.

Pentekote ishushanya itegeko ryo ku Cyumweru igihe ikimenyetso gishyirwaho, kandi abatware ijana na makumyabiri bayobeje Dariyo ni ikimenyetso cy’ubutambyi bw’ibinyoma mu gihe cy’itegeko ryo ku Cyumweru. Amatsinda abiri y’abayobya umwami agaragazwa na ba perezida babiri b’abahakanyi n’abatware ijana na makumyabiri b’abahakanyi. Abo baperezida babiri babarwa hamwe na Daniyeli, ari we muhanuzi. Ayo matsinda abiri yayobeje Dariyo ahagarariye umutwe w’abahanuzi b’ibinyoma n’umutwe w’abatambyi bononekaye.

> Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.

> Abungeri ni abashumba barimbura kandi bagatatanya intama zo mu rwuri rwanjye! ni ko Uwiteka avuga. Ni cyo gituma Uwiteka Imana ya Isirayeli avuze atya ku bashumba baragira ubwoko bwanjye ati: Mwatatanyije umukumbi wanjye, murawirukana, kandi ntimwawitayeho; dore nzabahanira ibibi by’ibyo mwakoze, ni ko Uwiteka avuga. Nanjye nzakoranya abasigaye bo mu mukumbi wanjye mbakuye mu bihugu byose aho nabirukaniye, maze mbagarure mu biraro byabo; kandi bazororoka, bagwire. Nzabashyiriraho abashumba bazabaragira; kandi ntibazongera kugira ubwoba, ntibazahagarika umutima, kandi nta n’umwe muri bo uzabura, ni ko Uwiteka avuga. Dore, iminsi iraza, ni ko Uwiteka avuga, ubwo nzahagurutsira Dawidi Ishami rikiranuka; kandi Umwami azima ingoma, ahirwe, kandi azasohoza urubanza no gukiranuka mu isi. Mu minsi ye Yuda azakizwa, na Isirayeli azatura amahoro; kandi iri ni ryo zina azitwa: UWITEKA GUKIRANUKA KWACU. Ni cyo gituma, dore, iminsi iraza, ni ko Uwiteka avuga, ubwo batazongera kuvuga bati: Nk’Uwiteka ariho, wazamuye abana ba Isirayeli abakura mu gihugu cya Egiputa; ahubwo bati: Nk’Uwiteka ariho, wazamuye kandi akayobora urubyaro rw’inzu ya Isirayeli arukuye mu gihugu cy’amajyaruguru no mu bihugu byose aho nari narubarukaniye; kandi bazatura mu gihugu cyabo. Umutima wanjye umenetse muri jye kubera abahanuzi; amagufwa yanjye yose arahinda; meze nk’umuntu wasinze, nk’umuntu watsinzwe n’umuvinyo, kubera Uwiteka n’amagambo ye yera. Kuko igihugu cyuzuye abasambanyi; kuko kubera imivumo igihugu kiboroga; ahantu heza ho mu butayu harumye, kandi inzira yabo ni mbi, n’imbaraga zabo si izo gukiranuka. Kuko umuhanuzi n’umutambyi bombi ari abanyagasuzuguro; koko no mu nzu yanjye nahabonye ububi bwabo, ni ko Uwiteka avuga. Ni cyo gituma inzira yabo izababera nk’inzira zinyerera mu mwijima: bazasunikwa, bagwe muri zo; kuko nzabazanaho ibyago, ari wo mwaka wo kubahanira, ni ko Uwiteka avuga. Yeremiya 23:1–12.

Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.

“umwaka w’igenzurwa” wa Yeremiya ni urubanza rw’abagambanyi bayobeje Dariyo. Urubanza rw’abahanuzi b’ibinyoma n’abatambyi ni ingingo y’Ijambo ry’ubuhanuzi. Kandi nk’uko ubutambyi bwononekaye bwagiye imbere bukayobya abatware b’Abaroma ngo bahagurukire Kristo, ni ko ubugambanyi bwo muri Daniyeli 6 buvuga kuri uko kuri k’ubuhanuzi nyako.

The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.

Imirongo y’ubuhanuzi yo mu gice cya gatanu cya Daniyeli, igaragaza urubanza rw’ubutegetsi rushyizwe mu bikorwa ku ihembe rya Repubulika no ku gihugu cya Leta Zunze Ubumwe z’Amerika igihe cy’itegeko ryo ku Cyumweru. Urwo rubanza rushyirwa mu bikorwa na Isilamu y’Akaga ka gatatu, yinjiye rwihishwa mu bwami anyuze ku rukuta rw’amajyepfo rutarinzwe. Umurongo w’itegeko ryo ku Cyumweru wo mu gice cya gatatu cya Daniyeli, ugaragaza ubwoko bw’Imana buzamurwa nk’ikimenyetso ku isi yose muri icyo gihe nyine. Igice cya gatandatu cyo cyibanda ku rubanza rushyizwe mu bikorwa ku bahanuzi b’ibinyoma muri ayo mateka nyine.

At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.

Ku byerekeye itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika, ihembe ry’Abaporotesitanti b’abagomye ku kwizera rigizwe n’amatsinda abiri: rimwe rishyigikira ku cyumweru nk’umunsi wo kuramya, irindi rikavuga ubusa ko rishyigikiye Isabato nk’umunsi wo kuramya. Ibyo bihuye na byo muri rya hembe ry’Abarepubulikani ni amashyaka y’Abademokarate n’Abarepubulikani. Buri rimwe muri ayo mahembe abiri y’ubugome bwo kuva ku kwizera ryagereranyijwe n’Abasadukayo n’Abafarisayo mu gihe cya Kristo. Ba perezida babiri b’abagomye ku kwizera n’abatambyi ijana na makumyabiri mu buriganya bwa Dariyo na bo bagereranya ibyiciro bibiri by’ihembe ry’Abaporotesitanti b’abagomye ku kwizera. Nubwo mu by’ukuri bari abanyapolitiki mu gihe inkuru yabereyeho, urwego rw’ubuhanuzi rugaragaza ko ari ubutegetsi bw’idini bwavuye ku kwizera buyobya leta.

The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.

Inkuru, nk’uko yashushanyijwe ku Musozi wa Karumeli, igaragaza ibyiciro bibiri by’abahanuzi b’ibinyoma: abahanuzi ba Bali n’abahanuzi b’igihuru (Ashtaroti). Bafatanyije bagereranya ihuriro ry’itorero na leta, kuko Bali ari ikigirwamana gabo kandi Ashtaroti akaba ikigirwamana gore. Eliya amaherezo yicishije abahanuzi b’ibinyoma bo ku Musozi wa Karumeli, nk’uko ihuriro ry’abagambanyi bo muri Daniyeli igice cya gatandatu ryajugunywe mu rwobo rw’intare.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

> Maze Eliya arababwira ati: “Mufate abahanuzi ba Bali; ntihagire n’umwe muri bo ucika.” Nuko barabafata; maze Eliya abamanura ku mugezi wa Kisoni, abicirayo. 1 Abami 18:40.

In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).

Mu nkuru ya wa musozi wa Karumeli, ihagarariwe na Yohana Umubatiza, imbaraga zishuka ni umukobwa. Izo nkuru zombi zigaragaza abashukanyi nk’ababyina, haba bazengurutse igitambo cyabo ku Musozi wa Karumeli, cyangwa mu birori by’isabukuru ya Herode yari yasinze, aho Salome yakiniye umubyino we wo gushuka. Izo ngeri zombi hamwe zigaragaza ihuriro ry’itorero na leta riba ryararezwe rwose ku itegeko ryo ku Cyumweru, kandi ko amatorero y’ubuhakanyi yo muri Leta Zunze Ubumwe za Amerika ari abakobwa ba Herodiya, ari we Yezebeli, bombi bahagarariye Gatolika. Isabukuru ya Herode iranga iherezo ry’ubwami bwa gatandatu bw’inyamaswa yo mu isi, ariko icyarimwe ikanaranga ivuka ry’ubwami bwa karindwi bwo mu buhanuzi bwa Bibiliya (Umuryango w’Abibumbye).

In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.

Mu isezerano nyir’izina Herode yahaye Salome, yemera kumuha kimwe cya kabiri cy’ubwami bwe, bityo agaragaza ko ubwami bwa karindwi bushushanya ihuriro rigizwe n’igice kimwe cy’itorero n’igice kimwe cy’igihugu. Ubwo bwami butangira igihe umutwe wa Yohana ushyikirijwe Herodiya. Ni yo mpamvu ubwami bwa karindwi bugaragazwa mu Ibyahishuwe igice cya cumi na karindwi ko bukomeza igihe gito gusa. Ku itegeko ryo ku Cyumweru ni ho ubumwe bw’impande eshatu bushyirwaho, kuko aho ni ho ba bami icumi bemera guha ya nyamaswa ubwami bwabo bumara igihe gito, mu gihe cy’“isaha” imwe. Iyo “saha” imwe ni yo “saha” y’ikibazo cy’itegeko ryo ku Cyumweru, gitangirira muri Leta Zunze Ubumwe za Amerika kikazarangira igihe Mikayeli ahagurutse.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Kandi amahembe icumi wabonye ni yo bami icumi, batarahabwa ubwami; ahubwo bahabwa ubutware nk’abami igihe kimwe n’inyamaswa. Abo bahuje umutima, kandi bazaha inyamaswa imbaraga zabo n’ubushobozi bwabo. Abo bazarwanya Umwana w’Intama, ariko Umwana w’Intama azabanesha, kuko ari Umwami w’abami, kandi ari Nyagasani w’abanyagasani; kandi abari kumwe na we barahamagawe, baratoranyijwe, kandi ni indahemuka. Ibyahishuwe 17:12–14.

The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.

Abami icumi, bagereranywa na Herode, bemeranya ku isabukuru y’ubwami bwa karindwi guha igice cy’ubwami bwabo ya nyamaswa mu gihe cy’amakuba y’itegeko ryo ku Cyumweru, kigereranywa n’“isaha imwe.” Muri iyo “saha,” handikwa ku rukuta rwa Belushazari. Muri iyo “saha,” Saduraka, Meshaki na Abedenego bajugunywa mu itanura ry’umuriro kandi bakazamurwa mu gicu nk’uko abahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe bazamurwa. Ubumwe bw’impande eshatu buhurizwa hamwe n’uburiganya bukorwa na ya nyamaswa yo mu isi, imanura umuriro uvuye mu ijuru imbere y’abantu.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Nuko mbona indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri asa n’ay’umwana w’intama, ivuga nk’ikiyoka. Kandi ikoresha ubushobozi bwose bwa ya nyamaswa ya mbere imbere yayo, igatuma isi n’abayituye basenga ya nyamaswa ya mbere, iyakomerekejwe uruguma rwica igakira. Kandi ikora ibitangaza bikomeye, ndetse igatuma umuriro umanuka uva mu ijuru ukaza ku isi, abantu babireba. Kandi iyobesha abatuye isi ikoresheje ibyo bitangaza yahawe ubushobozi bwo gukora imbere ya ya nyamaswa; ibwira abatuye isi gukora igishushanyo cya ya nyamaswa yari ifite uruguma rw’inkota, nyamara ikabaho. Ibyahishuwe 13:11–14.

The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.

Isi yarashutswe, si cyane n’ibitangaza ubwabyo, ahubwo irashutswa n’“uburyo bw’ibyo bitangaza” yahawe ububasha bwo gukora. Imvugo ngo “uburyo bw’ibyo bitangaza” ni inyongera y’amagambo, ariko ishyiraho ishimikiro rikwiye ku bitangaza, kandi ibyo bikwiriye kwitonderwa cyane. Uburyo ubutumwa bw’ibinyoma (umuriro uva mu ijuru) bushukisha isi ni ingenzi kubumenya, kuko ubu turi mu mateka nyir’izina aho abaturage b’umubumbe w’isi bari guhondobezwa ubwenge banyujijwe mu “muhanda munini w’ikirenga w’amakuru” ugenzurwa kandi ugakoresha mu nyungu zawo n’abacuruzi b’isi b’abanyagihugu b’isi yose. Iyo ngingo tuzayireka kugeza mu nyandiko zizakurikiraho, ariko icyo turimo gusa kugaragaza ubu ni uko uburiganya bw’abaperezida n’abatware bwakorewe kuri Dariyo, ari ingingo yihariye y’ubuhanuzi, ikubiyemo ibice byinshi bifitanye isano bikwiriye kumenyekana.

The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.

Ubumwe bw’inshuro eshatu buhurizwa hamwe n’ubushukanyi bw’imbyino ya Salome ikangura ibyifuzo by’umubiri, yayiniriye imbere y’abategetsi mu munsi mukuru w’isabukuru ya Herode. Ubushukanyi bwahatirijwe Pilato, bwari ubw’impande ebyiri mu miterere yabwo, ari bwo kuregwa ko Kristo yateraga kandi agashishikariza ubugome bwo kwigomeka ku butegetsi bwa leta, kandi nanone ko yatukaga ububasha bw’idini. Muri ayo mateka, abanzi batatu bahuriye hamwe. Ububasha bw’Abaroma (leta), Baraba, Kristo w’ikinyoma (umuhanuzi w’ikinyoma), n’itorero ry’Abayahudi ryahakanye ukwizera (inyamaswa). Itorero ryahakanye ukwizera ryashutse ubutegetsi bw’Abaroma (leta), rikoresheje ikinyoma cy’impande ebyiri cyo kwigomeka no gutuka Imana.

When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.

Igihe Dariyo amaherezo akanguwe akamenya impamvu y’abamushutse, ahatirwa kujugunya Daniyeli mu rwobo rw’intare. Daniyeli yishe itegeko ry’igihugu kubera kumvira kwe itegeko ry’Imana. Ikinyoma cyashyizwe imbere ya Dariyo cyagezweho binyuze mu gushyigikira ubwibone bwa Dariyo, bityo bikamubuza kumenya impamvu y’abamushutse. Ikibeshyo n’ubushukanyi biri mu nkuru ya Daniyeli n’urwobo rw’intare, bigaragaza kumvira Imana nk’ugutuka Imana no kwigomeka ku butegetsi, ari byo byari na byo bishukisho by’impande ebyiri by’umusaraba; kandi ikimenyetso cy’umusaraba gihura n’ikimenyetso cy’itegeko ryo ku Cyumweru.

The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.

Igihano cy’ububasha bw’idini bushuka ni ingingo y’ubuhanuzi bwa Bibiliya, nk’uko n’ukuri kw’uko ububasha bw’idini bushuka ububasha bwa leta ari ko.

> “The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.

> “Abantu babona yuko bariganyijwe. Bararegana ubwabo ko bayobowe ku kurimbuka; ariko bose bahuriza hamwe gusuka urubanza rwabo rurushijeho kuba rukarishye ku bakozi b’idini. Abashumba batizerwa bahanuriye abantu ibyoroheje; bayoboye abumvaga amagambo yabo gutesha agaciro amategeko y’Imana no gutoteza abashaka kuyakomeza ari ayera. Noneho, mu kwiheba kwabo, abo bigisha bemera imbere y’isi yose umurimo wabo wo kuyobya. Imbaga nyamwinshi yuzuye umujinya. Barataka bati: ‘Turarimbutse!’ kandi bati: ‘Ni mwe muteye kurimbuka kwacu;’ maze bahindukirira abo bashumba b’ibinyoma. Abo nyine bahoze babashimira cyane kurusha abandi ni bo bazabavuma imivumo iteye ubwoba kurusha iyindi. Ayo maboko nyine yigeze kubambika amakamba y’icyubahiro ni yo azazamurwa ngo abarimbure. Inkota zagombaga kwica ubwoko bw’Imana ubu ni zo zikoreshwa mu kurimbura abanzi babo. Ahantu hose hari imirwano no kumena amaraso.” The Great Controversy, 655.

The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.

Abayobozi b’idini bahindukirwaho igihe igihe cy’igeragezwa kirangiye, kuko abo bayoboye bamenya ko bari barayobejwe n’ikinyoma cyakwirakwijwe n’abayobozi b’idini. Abaperezida n’abatware, hamwe n’imiryango yabo, bose bahuye n’urubanza rumwe rwo guhorerwa ku bw’ikinyoma bakwirakwije. Igihe Eliya yicaga abahanuzi b’ibinyoma ku musozi wa Karumeli, uko guhorerwa ni ko kugaragazwa muri “wa mutingito ukomeye” wo mu Ibyahishuwe igice cya cumi na kimwe, aho “ibihumbi birindwi” bihirikwa.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Muri iryo saha haza umutingito ukomeye, maze kimwe cya cumi cy’umurwa kiragwa, kandi muri uwo mutingito hapfamo abantu ibihumbi birindwi; abasigaye bagira ubwoba, maze bahimbaza Imana yo mu ijuru. Ibyahishuwe 11:13.

In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.

Mu isohozwa ry’umutingito ukomeye wo mu Mpinduramatwara y’Abafaransa, ba bihumbi birindwi bishwe bagereranyaga ubwami bw’u Bufaransa. Mu “isaha” y’uwo mutingito ukomeye, ari wo tegeko ryo ku Cyumweru, ba bihumbi birindwi bishwe bagereranya Abadiventisiti b’Umunsi wa Karindwi bunamira Roma, kuko abumva gusa inshingano yo kuryozwa Isabato y’Umunsi wa Karindwi ari bo bahabwa ikimenyetso cy’inyamaswa igihe tegeko ryo ku Cyumweru rigeze.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Guhindura Isabato ni cyo kimenyetso cyangwa ikirango cy’ubutware bw’Itorero ry’i Roma. Abumva neza ibyo itegeko rya kane risaba, hanyuma bagahitamo kuziririza Isabato y’ikinyoma mu cyimbo cy’iy’ukuri, baba batyo bahaye icyubahiro ubwo butware ari bwo bwonyine bwategetse ibyo. Ikimenyetso cya ya nyamaswa ni Isabato ya papa, iyo isi yemeye mu cyimbo cy’umunsi Imana yishyiriyeho.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Ariko igihe cyo guhabwa ikimenyetso cy’inyamaswa, nk’uko cyagenwe mu buhanuzi, ntikiragera. Igihe cy’igeragezwa ntikiraza. Hari Abakristo b’ukuri mu matorero yose, harimo n’umuryango wa Kiliziya Gatolika y’Abaroma. Nta n’umwe ucirwaho iteka atarabona umucyo kandi ngo abone ko afite inshingano yo kubahiriza itegeko rya kane. Ariko igihe itegeko rizatangazwa rishyiraho isabato y’ibihimbano ku gahato, kandi igihe ijwi rirenga ry’umumarayika wa gatatu rizaburira abantu kwirinda kuramya ya nyamaswa n’igishushanyo cyayo, umurongo uzashyirwa ahagaragara neza hagati y’ikinyoma n’ukuri. Icyo gihe, abazaba bagikomeza kwica amategeko bazahabwa ikimenyetso cy’inyamaswa mu ruhanga rwabo cyangwa mu biganza byabo.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Turimo kwegera vuba cyane iki gihe. Ubwo amatorero y’Abaporotesitanti azishyira hamwe n’ubutegetsi bw’isi kugira ngo ashyigikire idini ry’ikinyoma, iryo ba sekuruza babo bihanganiye akarengane gakabije cyane barirwanya, ni bwo Isabato ya gipapa izahatirizwa n’ububasha bwahujwe bw’itorero na leta. Hazabaho ubuhakanyi bw’ishyanga, kandi buzarangirira gusa mu irimbuka ry’ishyanga.” Bible Training School, 2 Gashyantare, 1913.

The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.

“Abarwanyi ibihumbi birindwi” batsindwa muri rya “saha” ry’umutingito ukomeye, ari ryo tegeko ryo ku cyumweru, na bo kandi bagereranywa n’“abantu ibihumbi birindwi” banze gupfukamira Yezebeli mu gihe cya Eliya.

> Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.

> Ariko nisigarije abantu ibihumbi birindwi muri Isirayeli, amavi yose atapfukamiye Bāli, n’akanwa kose katamusomye. 1 Abami 19:18.

The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.

Aho ijambo rya mbere rivuga ku bihumbi birindwi rigaragaza itsinda ry’indahemuka ryanze gupfukamira Yezebeli, naho irya nyuma rigahagararira abasigaye bazapfukamira Yezebeli. Igihe ubupapa buzatsinda igihugu cy’ikuzo (inyamaswa yo ku isi yo mu Ibyahishuwe 13), mu gihe cy’itegeko ryo ku cyumweru, icyiciro kimwe “kizahirikwa,” ikindi cyiciro na cyo kibone uko gicika ukuboko kw’ubutware bwa Babuloni, kuko ubwo ni bwo ubutumwa bwo kuva muri Babuloni buzatangira.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Azinjira no mu gihugu cy’ikuzo na cyo, kandi ibihugu byinshi bizahirikwa; ariko aba ni bo bazarokoka bavuye mu kuboko kwe: Edomu, na Mowabu, n’abatware bakuru b’abana ba Amoni. Daniyeli 11:41.

The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.

Ijambo “ibihugu” ni ijambo ryongereweho, kuko ibihugu byinshi bitari “gutsindwa” ku itegeko ryo ku Cyumweru, ahubwo Abadiventisiti b’Umunsi wa Karindwi benshi ku giti cyabo ni bo batsindwa, kuko muri uwo mwanya ari bo bonyine babarwaho umutwaro wo kubazwa ku mucyo w’umumarayika wa gatatu. Abo ni bo “benshi,” kuko ari bo bari barahamagariwe kuba mu bari kuzahabwa ikimenyetso cy’Imana, ariko banga uko guhamagarwa.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Aramubwira ati: Mugenzi, winjiye ute hano udafite umwambaro w’ubukwe? Araceceka. Maze umwami abwira abagaragu ati: Mumuboheshe amaboko n’amaguru, mumuvaneho, mumujugunye mu mwijima w’inyuma; ni ho hazaba kurira no guhekenya amenyo. Kuko abatumiwe ari benshi, ariko abatoranijwe ni bake. Matayo 22:12–14.

The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.

Ubushukanyi bw’abatware n’abaperezida buvugwa muri Daniyeli igice cya gatandatu ni ukumenya igihano cy’ubutegetsi bw’idini buyobya ubutegetsi bwa leta.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Umwami ategeka ko bazana ba bagabo bareze Daniyeli ibinyoma, maze babajugunya mu rwobo rw’intare, bo n’abana babo n’abagore babo; intare zibanesha zose, kandi zimenagura amagufwa yabo yose bataragera hasi mu rwobo. Daniyeli 6:24.

We shall continue the book of Daniel in the next article.

Tuzakomeza igitabo cya Daniyeli mu ngingo ikurikira.

> And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.

> Kandi ni iki kindi navuga? Kuko igihe cyambanira gutohoza ibyerekeye Gidiyoni, na Baraki, na Samusoni, na Yefuta; ndetse na Dawidi, na Samweli, n’abahanuzi: bo binyuze mu kwizera batsinze ubwami, bakora ibyo gukiranuka, bahabwa amasezerano, bahagarika iminwa y’intare. Abaheburayo 11:32, 33.

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