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# The Book of Daniel - Number Thirty-One

Igitabo cya Daniyeli - Nimero mirongo itatu n’imwe

America’s Warning: The Significance of Daniel’s Interpretation for Today

Umuburo wa Amerika: Akamaro k’Ibisobanuro bya Daniyeli ku B’iki Gihe

Author

Jeff Pippenger

Published

December 26, 2023

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The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.

Ibyanditswe ku rukuta, n’ubusobanuro Danieli yahaye Belushazari, bishushanya itangazo rya nyuma ricira urubanza impanda y’Abarepubulikani y’ubuhakanyi hamwe n’impanda y’Abaporotesitanti y’ubuhakanyi zo muri Leta Zunze Ubumwe za Amerika. Amateka y’itangiriro ry’ababyeyi bashinze Leta Zunze Ubumwe za Amerika hamwe n’abapayiniya b’Abadiventisiti yanditswe mu buryo busobanutse, nyamara amasomo n’imiburo bikubiyemo byashyizwe ku ruhande mu gihe cy’“ibisekuru bine”. Belushazari agaragaza byuzuye uku kuri.

It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.

Si ngombwa kugena igihe nyacyo kugira ngo hamenyekane icyo igisekuru kingana na cyo, kuko Ijambo ry’Imana ritajya rihinyuka, kandi rivuga mu buryo butaziguye ko ari mu gisekuru cya kane ari bwo Imana isoza ibitabo by’amahanga yigometse ku bushake bwayo yabahishuriye.

> And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.

> Nuko Imana ivuga ayo magambo yose, iti: Ndi Uwiteka Imana yawe, yagukuye mu gihugu cya Egiputa, mu nzu y’uburetwa. Ntukagire izindi mana umbangikanya na zo. Ntukibazire igishushanyo kibajwe, cyangwa ishusho isa n’ikintu cyose kiri mu ijuru hejuru, cyangwa kiri mu isi hasi, cyangwa kiri mu mazi munsi y’isi; ntukabyikubite imbere, kandi ntukabikorere; kuko jyewe Uwiteka Imana yawe ndi Imana ifuha, mpora ku bana ubugome bwa ba se, kugeza ku rubyaro rwa gatatu n’urwa kane rw’abanyanga; kandi nkagirira imbabazi ibihumbi by’abankunda, bakitondera amategeko yanjye. Kuva 20:1.

In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.

Mu rubyaro rwa nyuma, bityo akaba ari na rwo “rubyaro rwa kane” rw’ubuhanuzi rwa Isirayeli ya kera, Yohana Umubatiza na Kristo bombi barurangajeho ko ari urubyaro rw’inzoka z’ubumara.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.

> Yemwe rubyaro, ni gute mwabasha kuvuga ibyiza kandi muri babi? Kuko akanwa kavuga ibivuye mu byuzuye umutima. Umuntu mwiza akura ibyiza mu butunzi bwiza bw’umutima; naho umuntu mubi akura ibibi mu butunzi bubi. Ariko ndababwira yuko ijambo ryose ry’ubusa abantu bazavuga, bazaribazwa ku munsi w’urubanza. Kuko amagambo yawe ni yo azagutunganya, kandi amagambo yawe ni yo azaguciraho iteka. Matayo 12:34–37.

In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.

Mu gisekuru giheruka cy’inyamaswa yo ku isi, ivuga nk’igisato (impiri). Uhereye mu wa 1863 kugeza ku itegeko ryo ku Cyumweru, ihembe rya Repubulikani ryateshutse ku Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika. Imigisha Imana yahaye iryo shyanga yahinduye imitima y’abaturage n’abayobozi, ibakura ku nshingano yabo yo kurinda amahame yabyaye ubutunzi n’ubukire bwinshi bari bamaze kwishimira, maze bibagirwa impamvu yayoboye ba sekuruza bashinze igihugu mu gushyiraho iyo nyandiko yera yabyaye ubutunzi n’ubukire bwinshi nyuma bakemereye kubashuka. Ntabwo bibagiwe gusa intego y’iyo nyandiko yera, ahubwo banibagiwe inshingano yabo yo kurinda amahame ayikubiyemo.

From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.

Uhereye mu 1863 kugeza ku gihe cy’itegeko ryo ku Cyumweru, ihembe nyakuri ry’Abaporotesitanti (Adiventisime) ryateshutse ku kuri kwayo kw’ishingiro kwashyizweho n’Imana binyuze mu murimo wa William Miller. Imigisha Imana yahaye Adiventisime yahinduriye imitima y’abaturage n’abayobozi kure y’inshingano yabo yo kurinda amahame yavuyemo ubukire bw’umwuka bari bagezeho bishimira, kandi bibagirwa umugambi w’abatangije uwo murimo mu gutanga ubutumwa bugaragazwa ku mbonerahamwe ebyiri zera, bwari bugenewe gushinga ubukire bw’ubuhanuzi bagombaga kurinda no kwamamaza.

When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.

Igihe Uwiteka yagiranaga isezerano na Isirayeli ya kera ku Musozi wa Sinayi, yabahaye ibisate bibiri byera bikubiyemo amategeko ye cumi, byagombaga kuba ikimenyetso cy’isano y’isezerano rye n’ubwoko bwe. Igihe yashyiragaho iminsi mikuru y’umwaka, yategetse ko kuri Pentekote hagomba kubaho ituro ry’imigati ibiri, yagombaga kuzamurwa. Ituro ryo kuzamura ry’imigati ibiri ni ryo ryonyine, mu murimo w’ubuturo bwera, ryagombaga gutegurwamo umusemburo (ikimenyetso cy’icyaha cya kimuntu, ubugome, ububi n’uburyarya).

> Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.

> Kwibona kwanyu si kwiza. Mbese ntimuzi yuko umusemburo muke usembuza irobe ryose? Nuko nimukureho umusemburo wa kera, kugira ngo mube irobe rishya, nk’uko mutagira umusemburo. Kuko na Kristo Pasika yacu yatambwe ku bwacu: ni cyo gituma dukwiriye kwizihiza uwo munsi mukuru, tutawukoresheje umusemburo wa kera, ari wo musemburo w’urwango n’ubugome, ahubwo tukawukoresheje imigati itarimo umusemburo y’umutima utaryarya n’ukuri. 1 Abakorinto 5:6–8.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Muri iyo minsi, ubwo abantu batabarika bari bakoranye, kugeza ubwo basunikiranaga, yabanje kubwira abigishwa be ati: Mwirinde umusemburo w'Abafarisayo, ari bwo buryarya. Luka 12:1.

The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.

Imigati ibiri y’inkate yazamuwe nk’ituro cyo kuzunguzwa, yari ikimenyetso cy’ibendera cya ba bantu ibihumbi ijana na mirongo ine na bine, bo nubwo bari abanyabyaha, ariko ku bw’imbaraga z’Imana bakaba barakuranyemo umusemburo wabo w’urwango, w’ubugome n’uburyarya. Umusemburo wari muri iyo migati washushanyaga abantu (abanyabyaha), bari baranesheje icyaha banyuze mu nzira yo kwezwa ishushanywa no “gutekwa” n’umuriro w’itanura rw’intumwa y’isezerano ivugwa muri Malaki igice cya gatatu. Iyo migati kandi yashushanyaga “umutsima wo mu ijuru,” kuko igihe yatangwagaho ituro, yagombaga kuzamurwa yerekejwe mu ijuru nk’ituro ryo kuzunguzwa.

At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).

Ku munsi wa Pentekote, igihe isohora ry’ikigereranyo cy’imitsima ibiri yari yarajyaga itambwa mu myaka yose mu munsi mukuru wa Pentekote ryasohoraga, abigishwa ba Kristo batangiye umurimo wo guhamagara irindi tsinda (umugati wa kabiri) ngo risohoke mu isi y’Abanyamahanga. Bityo hakabaho imitsima ibiri yombi yejejweho icyaha (umusemburo).

The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.

Ibisate byombi bibiri by’Amategeko Cumi byabaye ikimenyetso cy’isano y’isezerano cya Isirayeli ya kera, kandi imigati ibiri y’ituro ryo kuzunguza igereranya isano y’isezerano n’itorero rya Gikristo rya mbere. Mu ntangiriro y’amateka y’inyamaswa yo ku isi, ibisate bibiri byera bya Habakuki byatanzwe nk’ikimenyetso cy’isano y’isezerano cya Isirayeli ya none, ihembe nyakuri ry’Abaporotesitanti, nk’uko Itegeko Nshinga ryera ryahawe ihembe rya Repubulikani. Ubu Umwami ahamagara ibihumbi ijana na mirongo ine na bine ngo bahaguruke nk’ingabo ikomeye, kandi nibabikora, bazazamurwa nk’ituro ryo kuzunguza (ibendera) ubwo bazaba bajugunywe mu itanura ryatswe rikongerwamo ubushyuhe inshuro zirindwi.

That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.

Iyo ndangantego igereranya amategeko y’Amategeko Cumi; kandi inagereranya abagenda mu itanura ry’umuriro Umugati muzima wo mu Ijuru ari iruhande rwabo, ndetse n’abashyigikira inyigisho z’ishingiro zigereranywa ku bisate bibiri byera bya Habakuki. Ibyo bimenyetso byose bigaragarirwa muri ba batangabuhamya babiri bo mu Byahishuwe igice cya cumi na kimwe.

Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.

Urubanza rwa Belushazari rugereranya ubuhamya buhamiriza amahembe yombi y’inyamaswa yo ku isi. Mu gihe cy’urwo rubanza, hariho umugore umwe (itorero), wasobanukiwe ko umuntu rukumbi mu bwami washoboraga kumenya no gusobanura inyandiko yari Daniyeli.

> And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

> Kandi numviseho ibyawe yuko ushobora gusobanura, no gukemura ibiteye urujijo: none rero niba ushobora gusoma ibyanditswe, ukamenyesha uko bisobanurwa, uzambikwa umwenda utukura, kandi uzambikwa urunigi rw’izahabu mu ijosi ryawe, kandi uzaba umutware wa gatatu mu bwami. Nuko Daniyeli arasubiza, abwira umwami ati: Impano zawe nizigumane, n’ibihembo byawe ubihe undi; ariko noneho ndasomera umwami ibyanditswe, kandi ndamumenyesha uko bisobanurwa.

> O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

> Yewe mwami, Imana Isumbabyose yahaye so Nebukadinezari ubwami, n’ubuhangange, n’ikuzo, n’icyubahiro. Kandi kubera ubuhangange yayihaye, abantu bose, n’amahanga yose, n’indimi zose, bamutinyaga kandi bamugiriraga ubwoba imbere ye: uwo yashakaga akamwica; n’uwo yashakaga akamurekera kubaho; n’uwo yashakaga akamushyira hejuru; n’uwo yashakaga akamucisha bugufi. Ariko umutima we amaze kwishyira hejuru, n’umwuka we ukagundira mu bwibone, yakuwe ku ntebe ye y’ubwami, bamwambura ikuzo rye. Kandi yirukanwe mu bantu; umutima we ugirwa nk’uw’inyamaswa, kandi ubuturo bwe buba hamwe n’indogobe zo mu gasozi: bamugaburiraga ibyatsi nk’inka, kandi umubiri we utose n’ikime cyo mu ijuru; kugeza ubwo amenye ko Imana Isumbabyose ari yo itegeka mu bwami bw’abantu, kandi ko ibushyiraho uwo ishaka uwo ari we wese.

> And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.

> Kandi wowe mwene we, Belushazari, ntiwicishije umutima wawe, nubwo wari uzi ibyo byose; ahubwo wishyize hejuru urwanya Umwami w’ijuru; kandi bakuzaniye imbere ibikoresho byo mu nzu ye, maze wowe n’abatware bawe n’abagore bawe n’inshoreke zawe munyweramo vino; kandi washimye ibigirwamana by’ifeza n’izahabu n’umuringa n’icyuma n’ibiti n’amabuye, bitareba, bitumva, kandi bitazi; ariko Imana iri mu kuboko kwayo umwuka wawe, kandi ari yo nyir’inzira zawe zose, yo ntiwayihimbarije. Ni cyo cyatumye icyo gice cy’ikiganza cyoherezwa kivuye kuri yo, kandi uko kwandika kurandikwa. Kandi uku ni ko kwandika kwanditswe: MENE, MENE, TEKEL, UPHARSIN. Icyo ni cyo bisobanura: MENE; Imana yabaze ubwami bwawe, kandi ibushyize iherezoho. TEKEL; wapimwe ku minzani, usangwa udashyitse. PERES; ubwami bwawe bugabanyijwemo ibice, kandi buhawe Abamedi n’Abaperesi.

> Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.

> Nuko Belushazari ategeka ko bambika Daniyeli umwenda utukura, bamwambika n’umunyururu wa zahabu mu ijosi, kandi batangaza ibyerekeye we ko agomba kuba umutware wa gatatu mu bwami. Muri iryo joro Belushazari umwami w’Abakaludaya aricwa. Dario Umumedi afata ubwami, afite imyaka nka mirongo itandatu n’ibiri. Daniyeli 5:16–31.

At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.

Mu gihe cy’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, igikombe cy’ubugome n’igikombe cy’igihe cy’igeragezwa bizaba byuzuye, ku bw’ishyanga ndetse no ku bw’ihembe rya Repubulikani ryayobotse ubuhakanyi n’ihembe ry’Abaporotesitanti ryayobotse ubuhakanyi, kuko Imana izaba “yarabaze” “ubwami” (ubwa gatandatu), “ikabusohoza.” Ayo mahembe yombi, hamwe n’ishyanga, azaba “yarapimwe ku munzani” (w’urubanza rurimo kubera mu buturo bwera) “agasangwa adakwiriye.” Hanyuma Leta Zunze Ubumwe za Amerika zizaba “zigabanyijwe,” uko intambara y’abaturage n’igitugu bikurikirana, maze zihabwe ubwami bwa karindwi n’ubwa munani bwo mu buhanuzi bwa Bibiliya.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Ku byerekeye Abamori Uwiteka yaravuze ati: ‘Mu gisekuru cya kane bazagaruka hano: kuko ubugome bw’Abamori butaruzura.’ Nubwo iri shyanga ryagaragaraga cyane kubera gusenga ibigirwamana no kwangirika kwaryo, ntiryari ryaruzuza igikombe cy’ubugome bwaryo, kandi Imana ntiyari gutanga itegeko ryo kurimburwa kwaryo burundu. Abantu bagombaga kubona imbaraga z’Imana zigaragarira mu buryo bugaragara cyane, kugira ngo batazasigara bafite urwitwazo. Umuremyi w’impuhwe yari yiteguye kwihanganira ubugome bwabo kugeza ku gisekuru cya kane. Hanyuma, niba nta mpinduka nziza yabonekaga, imanza Ze zari kubagwirira.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “N’ubudakemwa budashobora kwibeshya, Uhoraho utagira iherezo aracyabika ibarura ry’amahanga yose. Mu gihe imbabazi ze zigihabwa ziherekejwe n’ihamagarirwa ryo kwihana, iri barura rizakomeza kuguma rifunguye; ariko igihe imibare igeze ku rugero runaka Imana yagennye, umurimo w’uburakari bwayo uratangira. Ibarura rirafungwa. Ukwihangana kw’Imana kurarangira. Nta kongera kubababarira kubavuganira.”

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Umuhanuzi, arebeye mu bihe byakurikiranye ibinyejana, yeretswe iki gihe. Amahanga yo muri iki gihe yahawe imbabazi zitigeze zibaho mbere. Yahawe imigisha y’ijuru y’indobanure kuruta iyindi; ariko kwiyongera k’ubwibone, kwifuza iby’abandi, gusenga ibigirwamana, gusuzugura Imana, no kudashima kw’agasuzuguro byanditswe bibashinja. Ariko kandi barimo kwihutisha kurangiza ibarura ryabo n’Imana.”

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Ariko ikinteye guhinda umushyitsi ni uko abahawe umucyo mwinshi kurusha abandi n’amahirwe menshi kurusha abandi bandujwe n’ubugome bwiganje. Bitewe n’ingaruka z’abakikije bakiranirwa, benshi, ndetse no mu bavuga ko bemera ukuri, bamaze gukonja, kandi batwawe n’umuyaga ukomeye w’ikibi. Ugusuzugura nyakuri kubaha Imana no kwera kwakwiriye hose gutuma abatifatanya bya bugufi n’Imana batakaza icyubahiro baha amategeko yayo. Iyo baba bakurikira umucyo kandi bumvira ukuri babikuye ku mutima, iri tegeko ryera ryari kurushaho kuba iry’agaciro kuri bo uko rigenda risuzugurwa kandi rishyirwa ku ruhande. Uko kutubaha amategeko y’Imana kurushaho kugaragara, ni ko umurongo utandukanya abayitondera n’ab’isi urushaho kugaragara neza. Gukunda amategeko y’Imana byiyongera mu itsinda rimwe uko kuyasuzugura kwiyongera mu rindi tsinda.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Urugorane ruri hafi kuza vuba. Imibare ikomeza kwiyongera cyane yerekana ko igihe cyo gusurwa kw’Imana gisigaye hafi kugera. Nubwo idashaka guhana, nyamara izahana, kandi izabikora vuba. Abagenda mu mucyo bazabona ibimenyetso by’akaga kegereje; ariko ntibagomba kwicara batuje, bategereje kurimbuka nta cyo bibabwiyeho, bihumuriza ko Imana izakingira ubwoko bwayo ku munsi wo gusurwa. Si ko biri na gato. Bakwiriye kumenya ko ari inshingano yabo gukora umurimo bashyizeho umwete mwinshi kugira ngo bakize abandi, barebana kwizera gukomeye ku Mana ngo ibafashe. ‘Gusenga k’umukiranutsi kugira umwete kugira umumaro mwinshi.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> Umusemburo w’ubumana nturatakaza rwose imbaraga zawo. Mu gihe akaga no gucika intege kw’itorero bigeze ku rwego rukomeye kuruta urundi, agatsiko gato gahagaze mu mucyo kazaba kaniha kandi karira kubera ibizira bikorerwa mu gihugu. Ariko by’umwihariko kurushaho, amasengesho yabo azazamukira ku bw’itorero, kuko abayoboke baryo bakora bakurikije imigenzereze y’isi.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Amasengesho y’abo bake b’indahemuka ntazaba impfabusa. Ubwo Uwiteka azasohoka ari Umuhōrānī, azaza kandi ari Umurinzi w’abose barinze ukwizera kuguma mu butungane bwakwo kandi bakirinda kwanduzwa n’isi. Muri iki gihe ni ho Imana yasezeranye guhorera intore zayo ziyambaza ku manywa na nijoro, nubwo ibatindira.”

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> “Itegeko ni iri: ‘Nimugende munyure hagati mu murwa, munyure hagati muri Yerusalemu, mushyire ikimenyetso ku ruhanga rw’abantu basuhuza bakarira kubera ibizira byose bikorerwa hagati yaho.’ Abo basuhuzaga bakarira bari barabwirizaga amagambo y’ubugingo; bari baracyashye, bagiriye inama, kandi baringinze. Bamwe mu bari barasuzuguye Imana barihannye kandi bicisha bugufi mu mitima yabo imbere yayo. Ariko ubwiza bw’Uwiteka bwari bwaravuye kuri Isirayeli; nubwo benshi bagikomeje imihango y’idini, imbaraga zayo n’ukubaho kwayo ntibyari bikihari.” Testimonies, volume 5, 208–210.

Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.

Abagereranywa na Daniyeli igihe yahagararaga imbere ya Belushazari, bazi “Ibihe Bizaza bya Amerika”, ni bo bazahabwa “umwambaro utukura” wa Daniyeli, “umukufi wa zahabu”, kandi batangazwe ko ari “abatware ba gatatu mu bwami.” Umutuku ni cyo kimenyetso n’ibara ry’ab’imfura, bahabwa umugabane wikubye kabiri w’umurage wa Se, ari bo ibihumbi ijana na mirongo ine na bine.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Aba ni bo batandujwe n’abagore; kuko ari ab’isugi. Aba ni bo bakurikira Umwana w’Intama aho ajya hose. Aba ni bo bacunguwe mu bantu, kugira ngo babe umuganura w’Imana n’Umwana w’Intama. Ibyahishuwe 14:4.

Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.

Mu migati ibiri izamurwa nk’ibendera, ni umwana w’impfura (umuganura), ushyirwaho urudodo rutukura ku kuboko kwe.

> And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.

> Nuko mu gihe yarimo abyara, umwe asohora ukuboko kwe; umubyaza afata urudodo rutukura aruhambira ku kuboko kwe, ati: Uyu ni we ubanje gusohoka. Nuko akimara gusubiza ukuboko kwe inyuma, dore mwene nyina arasohoka; maze aravuga ati: Mbega ukuntu ushibutse! Iri shibuka ribe kuri wowe; ni cyo cyatumye bamwita Peresi. Hanyuma musaza we arasohoka, wa wundi wari ufite urudodo rutukura ku kuboko kwe; bamwita Zera. Itangiriro 38:28–30.

The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.

Ivugwa rya mbere ry’ijambo “umutuku ukayangana” mu Byanditswe ni igihe “Zara,” ari we mfura, kandi izina rye risobanura ‘umucyo uzamuka,’ yasohotse mbere mu mpanga zari zarabyaranyijwe na Yuda. Nyina, Tamari (wari warigenje nk’indaya), yari umugore w’umuhungu wa Yuda wari warapfuye kandi mubi. Zara, “umucyo uzamuka,” yaturutse mu muryango wa Yuda, kandi yari afite umugozi w’umutuku ukayangana ku kiganza cye. “Peresi” bisobanura guca inzira asohoka, kandi ahagarariye abava ku butware bwa papa, bakava i Babuloni mu gihe cy’ikigeragezo cy’itegeko ryo ku Cyumweru.

The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.

“Umurongo utukura” na wo wari ikimenyetso cyarinze maraya w’i Yeriko, igihe umujyi wa Yeriko warimburwaga.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.

> Dore, nitwinjira mu gihugu, uzahambire uyu mugozi w’igitare gitukura mu idirishya watumanuriyeho; kandi uzateranyirize iwawe so, na nyoko, na bene so, n’abo mu rugo rwa so bose. Maze uzasanga umuntu wese uzasohoka mu nzugi z’inzu yawe akajya mu muhanda, amaraso ye azaba ari ku mutwe we, natwe ntituzabibazwa; ariko umuntu wese uzabana nawe mu nzu, ni nagirirwa nabi n’ukuboko kw’umuntu, amaraso ye azaba ari ku mutwe wacu. Ariko niwatangaza iri banga ryacu, tuzaba tubohotse ku ndahiro waduhirishije. Na we aravuga ati: Nk’uko mwavuze, bibe bityo. Nuko arabarekura, baragenda; maze ahambira wa mugozi w’igitare gitukura mu idirishya. Yosuwa 2:18–21.

Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.

Umwenda utukura wa Daniyeli ugaragaza ko icyo gihe ahagarariye abihumbi ijana na mirongo ine na bine, ari bo mugati wa mbere muri ya migati ibiri izunguzwa ikazamurwa. Kubera ko ari imigati, bagereranya Umugati wo mu ijuru, ari we wambitswe umwenda utukura mu cyumba rusange ubwo yajyaga kubambwa. Mu cyumba cy’ibirori bya Belushazari, cyashushanyaga cya cyumba rusange aho Yesu yambikiwe umwenda utukura, uwo mwenda uhabwa abumva ihungabana rigiye kuza vuba cyane muri “Future for America”.

> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.

> Nuko abasirikare ba guverineri bafata Yesu bamujyana mu nzu y’urusengero rw’urubanza, bamuteraniriza ho umutwe wose w’abasirikare. Bamwambura imyambaro ye, bamwambika umwitero utukura. Matayo 27:27, 28.

The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.

Ikanzu bahawe, bahagarariwe na Daniyeli, ni ikanzu ya Kristo y’ubutungane, kandi yera.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.

> Tunezerwe kandi twishime, tumuhe icyubahiro; kuko ubukwe bw’Umwana w’Intama busohoye, kandi umugeni we yamaze kwitegura. Kandi yemerewe kwambikwa imyenda myiza y’igitare, itanduye kandi yera; kuko iyo myenda myiza y’igitare ari yo gukiranuka kw’abera. Ibyahishuwe 19:7, 8.

The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.

Umwambaro bahabwa abashushanyijwe nka Daniyeli ni uw’umuhemba kandi w’umweru, kuko imyambaro yabo yogeshejwe isabune y’umumeshi, n’umumeshi uvugwa muri Malaki igice cya gatatu, ubwo yeza bene Levi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.

> Ariko ni nde ushobora kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara igihe azaba agaragaye? Kuko ameze nk’umuriro w’umucuzi usukura ibyuma, kandi ameze nk’isabune y’umumeshi: Kandi azicara nk’umucuzi usukura kandi akezaho ifeza; kandi azeza bene Lewi, abatunganye nk’izahabu n’ifeza, kugira ngo bageze ku Uwiteka ituro ryo gukiranuka. Malaki 3:2, 3.

The robe is white, but only because it was washed in the scarlet blood of the lamb.

Umwambaro ni umweru, ariko si ukundi keretse kuko wameshejwe mu maraso atukura y’Umwana w’intama.

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.

> Kandi kuri Yesu Kristo, wa mutangabuhamya w’umwizerwa, imfura yazutse mu bapfuye, n’umutware w’abami bo mu isi. Ukunda kandi watwojesheje ibyaha byacu mu maraso ye bwite, kandi watugize abami n’abatambyi ku bw’Imana ari yo Se; icyubahiro n’ubutware bibe iwe iteka ryose. Amen. Ibyahishuwe 1:5, 6.

The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.

Ivugwa rya mbere ry’umunyururu wa zahabu ni igihe Yozefu yashyirwagaho gutegeka Egiputa.

> And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.

> Farawo abwira Yosefu ati: Dore ngushyize hejuru y’igihugu cyose cya Egiputa. Nuko Farawo yikura impeta ye ku kuboko, ayambika Yosefu ku kuboko; amwambika imyenda y’igitare cyiza cyane, amwambika n’umunyururu wa zahabu mu ijosi; kandi amugendesha mu igare rya kabiri yari afite; maze bamubwiriza imbere bati: Nimupfukame. Nuko amugira umutware w’igihugu cyose cya Egiputa. Nuko Farawo yikura impeta ye ku kuboko, ayambika Yosefu ku kuboko; amwambika imyenda y’igitare cyiza cyane, amwambika n’umunyururu wa zahabu mu ijosi. Itangiriro 41:41–43.

The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”

Impamvu Yosefu yagizwe n’Umwami wa Egiputa umutware w’Egiputa, ni uko Yosefu yashoboraga gusobanura inzozi z’Umwami wa Egiputa zerekeye “ibihe birindwi,” zifitanye isano n’umuyaga w’“iburasirazuba” urimbura.

> And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.

> Nuko Farawo abwira Yosefu ati: “Mu nzozi zanjye, dore, nari mpagaze ku nkombe y’uruzi; maze dore, mu ruzi havamo inka ndwi, zifite imibiri y’ibinure kandi zisa neza; maze zirisha mu rwuri. Hanyuma dore, zikurikirwa n’izindi nka ndwi, zidakomeye kandi zifite isura mbi cyane kandi zinanutse, bene izo sinigeze mbona mu gihugu cyose cya Egiputa ku bw’ububi bwazo. Nuko za nka zinanutse kandi zifite isura mbi zirya za nka ndwi z’ibinure zibanza. Maze zimaze kuzimira, ntibyashoboraga kumenyekana ko zaziririye; ahubwo zagumye zifite isura mbi nk’uko byari bimeze mbere. Nuko ndakanguka. Kandi mbona mu nzozi zanjye, dore, mu gitsinsi kimwe havamo amahundo ndwi, yuzuye kandi meza. Hanyuma dore, havuka inyuma yayo andi mahundo ndwi, yumye, ananutse, kandi yakubiswe n’umuyaga w’iburasirazuba. Nuko ayo mahundo ananutse amira ya mahundo arindwi meza. Ibyo nabibwiye abarozi, ariko nta n’umwe wabashije kubinsobanurira.” Nuko Yosefu abwira Farawo ati: “Inzozi za Farawo ni imwe: Imana yeretse Farawo icyo igiye gukora.” Itangiriro 41:17–25.

Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.

Yosefu yasobanuye inzozi za Farawo akurikije ihame rya “umurongo ku wundi murongo,” kuko yabanje kumenyesha Farawo ko izo nzozi zombi zari imwe. Hanyuma asobanura ijambo “irindwi,” ryari rifitanye isano n’“inka,” n’“amahundo,” nk’ibimenyetso. Ijambo “irindwi” muri uwo murongo ni ryo jambo rimwe ryahinduwemo ngo “ibihe birindwi,” mu gitabo cy’Abalewi makumyabiri na gatandatu. Yosefu yasobanuye “irindwi” nk’ikimenyetso cy’imyaka irindwi, cyangwa iminsi ibihumbi bibiri na magana atanu na makumyabiri. Yosefu na Daniyeli bombi basobanuraga ikimenyetso cy’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu.

In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.

Mu nzozi za Farawo, inzara yatewe n’amahundo y’ingano “yahiye n’umuyaga w’iburasirazuba.” Umurongo ku wundi, nk’uko Yosefu abikoresha mu buryo butaziguye, “umuyaga w’iburasirazuba” ugaragaza ko ari Isilamu iteza igihe cy’inzara n’ihungabana ry’ubukungu bitangira igihe Yosefu na Daniyeli bahabwa urunigi rwa zahabu, rugereranya kuzamurwa kw’ikimenyetso ku isi (Egiputa ya Yosefu), no guhamagara izindi ntama z’Imana ngo zive muri Babuloni (ya Daniyeli).

The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.

Ahembe abiri ya Leta Zunze Ubumwe z’Amerika ahagarariwe n’imbaraga zose z’ubuhanuzi bwa Bibiliya zigaragazwa nk’amahanga abiri. Ibyo byakubiyemo Ubufaransa, bugizwe mu buryo bw’ubuhanuzi na Sodomu na Egiputa, ndetse na Isirayeli yari igizwe n’ubwami bwo mu majyaruguru n’ubwo mu majyepfo, kandi na none n’Ubwami bw’Abamedi n’Abaperesi. Ahembe abiri y’Ubwami bw’Abamedi n’Abaperesi muri Daniyeli igice cya munani, agaragaza ko rimwe mu mahembe y’ubwo bwami ryadutse nyuma y’irindi.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Nuko nterura amaso yanjye, ndareba, maze dore, imbere y’uruzi hahagaze impfizi y’intama yari ifite amahembe abiri; kandi ayo mahembe yombi yari maremare; ariko rimwe ryarutaga irindi uburebure, kandi iryarushaga irindi ryameze nyuma. Daniyeli 8:3.

The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.

Amahembe abiri ya Medo-Peresiya agereranya amahembe abiri y’inyamaswa yo mu isi, bityo rero rimwe mu mahembe y’iyo nyamaswa yo mu isi rigomba kuba rirerire kurusha irindi kandi rikazamuka nyuma. Mu gihe cy’imperuka mu mwaka wa 1798, ingoma y’inyamaswa yo mu isi yaratangiye, kandi ihembe ry’Ubuporotesitanti ryajyanywe ku Musozi wa Karumeli na Eliya umuhanuzi, ahagarariwe na William Miller. Hagombaga kubaho ihiganwa ryagaragazaga itandukaniro riri hagati y’umuhanuzi w’ukuri n’umuhanuzi w’ikinyoma, rikazasohozwa mu kigeragezo cyo ku Musozi wa Karumeli, cyabaye kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844.

Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.

Adiventisime y’Abamileri yamenyekanye ku bw’ubuyobozi bw’Imana nk’umuhanuzi nyakuri, muri icyo gihe kimwe amadini y’Abaporotesitanti yo muri Leta Zunze Ubumwe z’Amerika asubira i Roma ya gipapa, kandi ahinduka abakobwa bayo. Mu 1863, ihembe ry’Abaporotesitanti nyakuri rya Adiventisime y’Abamileri ryagarutse mu bumwe bumwe n’Abaporotesitanti bayobye, binyuze mu gusubira ku buryo bwononekaye bwo kwiga Bibiliya nk’ubw’Abaporotesitanti bayobye, ubwo batangiraga umurimo wabo ugenda utera imbere wo kwanga ubutumwa bwa Eliya. Muri iyo ngengabihe ni na bwo Intambara y’Abanyagihugu yo muri Leta Zunze Ubumwe z’Amerika yatangiye. (Zirikana ko iyo Umwuka Wera yanzewe, ubundi mwuka ari bwo ufata ubutegetsi, kandi intambara buri gihe iba ari yo ngaruka.) Igihugu icyo gihe cyacitsemo ibice mu buryo bugaragara, mu bya politiki no mu bya gihanuzi. Kuva icyo gihe, ihembe rya Repubulikanisime ryari kuba mu rugamba rugenda rwiyongera hagati y’amashyaka abiri ya mbere ya politiki.

From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.

Kuva mu wa 1863, ikimenyetso cy’ugucikamo ibice, kuko uwo mwaka wari hagati nyakuri y’intambara y’abaturage hagati y’Amajyaruguru n’Amajyepfo, habonetsemo amatsinda abiri ya politiki y’ihembe rya Repubulikani n’amatsinda abiri y’ihembe ry’Abaporotesitanti, yari agizwe n’amashyaka y’Abademokarate n’Abarepubulikani, hamwe n’Abaporotesitanti b’abahakanyi bubahiriza icyumweru n’abubahiriza Isabato. Uku kugabanyuka kabiri kwa buri hembe kwagereranyijwe mu minsi ya Kristo n’Abasadukayo n’Abafarisayo. Icyiciro kimwe cyahakanye ku mugaragaro amahame shingiro, naho ikindi kivuga ko kiyashyigikiye, ariko amaherezo kikayasimbuza imigenzo n’imico by’abantu.

On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.

Ku wa 11 Nzeri 2001, igihe cyo kugeragezwa kw’igishushanyo cy’inyamaswa cyatangijwe mu buryo bw’ubuhanuzi, kandi kigera ku ndunduro yacyo ku itegeko ryo ku Cyumweru, cyangwa ku munsi mukuru w’ubusinzi wa Belushazari. Itegeko ryo ku Cyumweru ni cyo kimenyetso kigaragaza ko ihuriro ry’itorero na Leta ryamaze gukura ryuzuye. Muri uwo mwanya, amahembe abiri ya Repubulikani yahakanye ukwizera n’Abaporotesitanti bahakanye ukwizera ahinduka ihembe rimwe ry’ubuhakanyi, kandi ni bwo Daniyeli agirwa ihembe rya gatatu, cyangwa umutware wa gatatu, cyangwa ihembe ry’ukuri ry’Abaporotesitanti rizamuka nyuma kandi rikaruta andi mu busumbane, kuko ari bwo ashyirwa hejuru nk’ibendera.

Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.

Yosefu na Daniyeli ni umurongo umwe w’ubuhanuzi, kuko umurongo ku wundi, abahanuzi bose bagaragaza iminsi y’imperuka. Bombi bamenye “ibihe birindwi,” igihe babibonaga. “Umuyaga w’iburasirazuba” w’Isilamu urimo kuza unyura munsi y’urukuta, mu gihe batanga ubusobanuro bwabo kuri Belushazari na Farawo bw’icyo “Ahazaza h’Amerika” ari cyo. Bambaye “umwenda utukura” wo gukiranuka kwa Kristo, ari wo “umwenda wera” ugirwa utyo n’amaraso ya Kristo. Bazamurwa nk’ikimenyetso kandi bagahagararirwa nk’ikamba, cyangwa urunigi rwa zahabu, uko bahinduka umutware wa gatatu uzamuka akajya hejuru kurushaho kandi akazamuka nyuma ya bose.

We will continue with Daniel chapter six, in the next article.

Mu ngingo ikurikira, tuzakomeza kuri Daniyeli igice cya gatandatu.

> “In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.

> “Muri iryo joro rya nyuma ry’ubupfapfa bw’akajagari, Belushazari n’abatware be bari bujuje urugero rw’icyaha cyabo n’icyaha cy’ubwami bw’Abakaludaya. Ukuboko kw’Imana gukumira ikibi kwari kutagishobora kugikumira. Binyuze mu buryo bwinshi bw’ubuyobozi bwayo, Imana yari yarashatse kubigisha kubaha amategeko Yayo. Yagize iti: ‘Twari gukijije Babuloni,’ ivuga iby’abari bageze aho urubanza rwabo rugera mu ijuru, ‘ariko ntiyakize.’ Yeremiya 51:9. Kubera kugoreka gutangaje k’umutima w’umuntu, amaherezo Imana yabonye ari ngombwa ko itangaza urubanza rudasubirwaho. Belushazari yagombaga kugwa, kandi ubwami bwe bukajya mu maboko y’abandi.” Abahanuzi n’Abami, 530.

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