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# The Book of Daniel - Number Twenty-Six

Igitabo cya Daniyeli - Umubare wa Makumyabiri na Gatandatu

Nebuchadnezzar’s Seven Times: A Prophetic Tapestry Unveiling Paganism, Papalism, and the United States

Ibihe Birindwi bya Nebukadinezari: Urugobwe rw’Ubuhanuzi Rugaragaza Ubupagani, Ubupapa, na Leta Zunze Ubumwe za Amerika

Author

Jeff Pippenger

Published

December 21, 2023

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The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.

Ikimenyetso cya Nebukadinezari kiri mu gice cya kane kiratangaje. “Ibihe birindwi” bye byagereranyaga ibihe Ubupagani (igitambo gihoraho), n’Ubupapa (igicumuro cy’ikorwa cyo kurimbura), byakandagirijemo ubuturo bwera n’ingabo.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Nuko numva umweranda umwe avuga, maze undi mweranda abaza uwo mweranda wari uvuga ati: “Iyerekwa ryerekeye igitambo gihoraho n’igicumuro giteza umusaka bizageza ryari, ku buryo ahera n’ingabo bizatangwa ngo biribwe munsi y’ibirenge?” Danieli 8:13.

The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.

Gukandagirwa hasi kwa “Byombi ahera n’ingabo,” kuvugwa mu murongo wa cumi na gatatu, kugereranya “ibihe birindwi” byari ibya nyuma mu burakari bubiri bw’Imana; kandi “ibihe birindwi” bya Nebukadinezari bigereranya “ibihe birindwi” byari ibya mbere mu burakari bw’Imana, ariko byombi mu buhanuzi bigaragazwa nk’umurongo umwe.

> And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.

> Kandi nzarambura kuri Yerusalemu umurongo wa Samariya n’akamanyu k’inzu ya Ahabu; kandi nzahanagura Yerusalemu nk’uko umuntu ahanagura isahani, ayihanagura kandi ayubikuraho. 2 Abami 21:13.

Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.

Igice cya munani cya Daniyeli, n’umurongo wa cumi na gatatu, kivuga ku murongo wa kabiri w’uburakari bw’Imana, nk’uko bwazanywe ku bwami bwo mu majyepfo bwa Yuda, butangira mu wa 677 Mbere ya Kristo. “Ibihe birindwi” bya Nebukadinezari bihagarariye umurongo w’uburakari bwa mbere bw’Imana, nk’uko bwazanywe ku bwami bwo mu majyaruguru bwa Isirayeli, butangira mu wa 723 Mbere ya Kristo. “Ibihe birindwi” bya Nebukadinezari bihagarariye imyaka igihumbi magana abiri na mirongo itandatu ubwo ubupagani bwasiribanganyaga ubuturo bwera n’ingabo, bikurikirwa n’imyaka igihumbi magana abiri na mirongo itandatu ubwo ubupapa bwasiribanganyaga ubuturo bwera n’ingabo.

Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.

Ubupapa ni ugupagani gusa butwikiriwe n’umwuga wo kwiyita Ubukristo. Nk’aho bwaba ari “ugupagani bwabatijwe.” Nta kintu na kimwe kigaragaza Kristo cyangwa Ubukristo muri Gatolika. Isi yamenye uko kuri mu mateka y’Ibihe by’Umwijima, ariko kuva mu 1798, isi yarabyibagiwe. Ubupapa bufite umutima umwe n’uwugupagani. Idini n’imihango by’amadini birasa rwose. Urubanza rwa Nebukadinezari rw’“ibihe birindwi,” rwari rugizwe n’uko yahawe umutima w’inyamaswa. Umutima w’inyamaswa yahawe wari umutima wagereranyaga idini ry’ubupagani, yaba ubupagani bweruye cyangwa ubupagani bwambaye umwenda mu ishusho ya Gatolika. Mushiki White agaragaza ko ikiyoka cyo mu Ibyahishuwe 12 ari Satani, ariko mu yindi nsobanuro ya kabiri kikaba ari Roma y’abapagani.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Nuko rero, nubwo ikiyoka, mbere na mbere, kigereranya Satani, mu buryo bwa kabiri ni ikimenyetso cya Roma ya gipagani.” The Great Controversy, 439.

The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.

Inyamaswa Nebukadinezari yashushanyaga mu gihe cy’ “ibihe birindwi,” yari ya nyamaswa y’ ikiyoka mu minsi igihumbi magana abiri na mirongo itandatu, hanyuma iba inyamaswa ya Gatolika mu yindi minsi igihumbi magana abiri na mirongo itandatu. Ku iherezo ry’ iyo minsi, Nebukadinezari ni ikimenyetso cya Leta Zunze Ubumwe z’Amerika, ari zo amaherezo ziba umuhanuzi w’ibinyoma. Mu buryo bw’ubuhanuzi, Nebukadinezari yashushanyaga ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma, ari zo mbaraga eshatu zigize Babuloni ya mwuka, kandi ni zo ziyobora isi kuyigeza kuri Harumagedoni. Nebukadinezari ahagarariye Babuloni nyakuri, kandi muri ubwo buryo yakoreshejwe nk’ikimenyetso cy’izo mbaraga zose eshatu zigize Babuloni ya mwuka yo mu minsi y’imperuka.

In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.

Kugira ngo tumenye ikigereranyo kimaze kugaragazwa, ni ngombwa kubanza gushyira Nebukadinezari mu mwaka wa 1798, igihe ubwami bwe busubizwaho ku iherezo ry’“ibihe birindwi.” Tuzashyiraho iki kimenyetso cy’inzira muri Daniyeli igice cya kane, mbere y’uko dutangira gukomeza tunyura muri icyo gice mu buryo burushaho gutunganijwe.

At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.

Mu “gihe cy’imperuka” mu 1798, igitabo cya Daniyeli cyarafunguwe, kandi icyo gitabo gihita gisohoza umugambi wacyo wo gutanga umucyo ugenda urushaho kwiyongera wari kugerageza, kweza no kubyara amatsinda abiri y’abaramya. Gufungurwa kw’igitabo cya Daniyeli kuranga itangiriro ry’igikorwa cy’igeragezwa kigizwe n’intambwe eshatu gishingiye ku kuri kwahishuwe muri icyo gihe.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Arambwira ati: Genda, Daniyeli; kuko ayo magambo afunze kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, bazahanagurwaho ibibanduye, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora iby’ubugome; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa. Daniyeli 12:9, 10.

The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.

Intego y’ubuhanuzi yo gukurwaho ikimenyetso ku gitabo kigizwe n’igitabo cya Daniyeli n’igitabo cy’Ibyahishuwe, ni ukugerageza urungano ruba ruriho mu gihe cy’amateka icyo gitabo gikurwaho ikimenyetso. Muri Daniyeli igice cya cumi na kabiri, hagaragajwe ubuhanuzi butatu bw’ibihe. Ubwa mbere ni imyaka igihumbi na magana abiri na mirongo itandatu, aho imbaraga z’abera zagombaga gutatanywa.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.

> Ariko wowe, Daniyeli, uhishe ayo magambo, kandi ushire ikimenyetso kuri icyo gitabo, ugeze igihe cy’imperuka; benshi bazanyaragaza hirya no hino, kandi ubumenyi buzagwira. Nuko jyewe Daniyeli ndareba, maze dore mbona hahagaze abandi babiri, umwe ahagaze hakurya y’inkombe y’uruzi, undi ahagaze hakuno y’inkombe y’uruzi. Maze umwe abaza wa muntu wari wambaye imyenda y’ibitare byiza, wari hejuru y’amazi y’uruzi, ati: “Ibyo bitangaza bizageza ryari ku iherezo?” Nuko numva wa muntu wari wambaye imyenda y’ibitare byiza, wari hejuru y’amazi y’uruzi, ubwo yazamuraga ukuboko kwe kw’iburyo n’ukw’ibumoso aberekeza mu ijuru, akarahiye Uhoraho iteka ryose, yuko bizamara igihe kimwe, n’ibihe bibiri, n’igice cy’igihe; kandi ubwo azaba amaze kumena imbaraga z’ubwoko bwera, ibyo byose ni bwo bizasohora. Daniyeli 12:4–7.

The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.

Ibindi bihe bibiri by’ubuhanuzi bivugwa mu gice cya cumi na kabiri ni iminsi igihumbi magana abiri na mirongo cyenda n’iminsi igihumbi magana atatu na mirongo itatu n’itanu.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.

> Nuko numva, ariko sinabisobanukirwa; maze ndavuga nti: Mwami wanjye, iherezo ry’ibi bintu rizaba irihe? Aransubiza ati: Genda, Daniyeli, kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, beze nk’urubura, kandi bageragezwe; ariko abanyabyaha bazakomeza gukora iby’ubugome; kandi nta n’umwe mu banyabyaha uzabisobanukirwa; ariko abanyabwenge bo bazabisobanukirwa. Uhereye igihe igitambo gihoraho kizavanwaho, maze hagashyirwaho ikizira giteza kurimbuka, hazabaho iminsi igihumbi na magana abiri na mirongo cyenda. Hahirwa uwihangana, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu. Daniyeli 12:8–12.

In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”

Muri iyo mirongo, “igihe cy’imperuka” kivugwaho incuro ebyiri kandi gisobanurwa nk’igihe amagambo ya Daniyeli yari kuzafungurirwa. Amagambo ari yo avugwaho gufungurirwa mu “gihe cy’imperuka” ni ibihe bitatu by’ubuhanuzi: igihumbi na magana abiri na mirongo itandatu (igihe, ibihe, n’igice cy’igihe), igihumbi na magana abiri na mirongo icyenda, n’igihumbi na magana atatu na mirongo itatu n’itanu. Bibiri muri ibyo bihe bitatu bisobanurwa ko ari “iminsi.” Bibiri muri ibyo bitatu byarangiye mu 1798, naho icya gatatu kirangira ku mpera nyazo z’umwaka wa 1843. Ni ku mpera nyazo za 1843, kuko umurongo uvuga uti: “hahirwa utegereza, akagera ku…”

The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.

Ijambo “araza,” risobanura gukoraho. Nuko rero hahirwa utegereza, kandi agakora no ku munsi wa mbere wa 1844. Igihe cyo gutinda cyo mu mugani w’abakobwa cumi cyatangiye ku gucika intege kwa mbere mu mateka y’Abamillerite, kandi uko gucika intege kwageze ku munsi wa nyuma rwose wa 1843, kandi umunsi wa nyuma rwose wa 1843 ukora ku munsi wa mbere rwose wa 1844. Umugisha wo gutegereza watangiye igihe cyo gutinda cyatangiraga kuri uko gucika intege kwa mbere.

There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.

Hari ibindi byinshi cyane byo gusuzuma muri iyi mirongo, ariko ingingo turi kwitaho hano ni uruhare rwa gihanuzi rwa Daniyeli. Intego y’igitabo cya Daniyeli, Daniyeli ahagarariye muri uwo murongo, ni ugutuma habaho uburyo bw’ibigeragezo by’intambwe eshatu igihe igitabo kizaba gifunguwe. Daniyeli yabwiwe kugenda mu nzira ye kugeza igihe cy’imperuka, ubwo igitabo cyagombaga kuzafungurwa. Umusozo w’uwo mutwe ushimangira ibizaba igihe cy’imperuka kizagera.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ariko ugende inzira yawe ugeze ku mperuka; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku mperuka y’iminsi. Daniyeli 12:13.

The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.

Igitabo cya Daniyeli cyagombaga guhagarara mu mugabane wacyo ku iherezo ry’iminsi y’ubuhanuzi ya Daniyeli.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Iyo Imana ihaye umuntu umurimo wihariye agomba gukora, akwiriye guhagarara mu mugabane n’ahantu he nk’uko Daniyeli yabigenje, yiteguye kwitaba ihamagara ry’Imana, yiteguye gusohoza umugambi wayo.” Manuscript Releases, volume 6, 108.

At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”

Mu gihe cy’iherezo mu wa 1798, Daniyeli yahagaze mu mugabane we, ari na byo bivugwa mu murongo wa cumi na gatatu ngo “ku mperuka y’iminsi.” Iherezo ry’iyirukanwa rya Nebukadinezari ry’“ibihe birindwi” rigaragaza umwaka wa 1798, kuko ryarangiriye “ku mperuka y’iminsi.”

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.

> Nuko ku mperuka y’iyo minsi, jyewe Nebukadinezari nubuye amaso yanjye nyerekeza mu ijuru; ubwenge bwanjye burangaruka, nuko mpimbaza Isumbabyose, ndamusingiza kandi ndamuha icyubahiro, we uhoraho iteka ryose, ubutware bwe bukaba ari ubutware bw’iteka ryose, kandi ubwami bwe bukaba buva ku ngoma imwe bukagera ku yindi. Kandi abatuye isi bose babarwa nk’ubusa; kandi akora ibyo ashaka mu ngabo zo mu ijuru no mu batuye isi; kandi nta wushobora kubuza ukuboko kwe, cyangwa ngo amubaze ati: “Ni iki ukoze?” Muri icyo gihe nyine, ubwenge bwanjye bwarangarutse; kandi ku bw’ikuzo ry’ubwami bwanjye, icyubahiro cyanjye n’uburanga bwanjye byangarutseho; kandi abajyanama banjye n’abatware banjye baranshaka; nuko nshyirwa nshikamye mu bwami bwanjye, kandi nongererwa icyubahiro gikomeye cyane. None jyewe Nebukadinezari ndasingiza kandi ndashyira hejuru kandi ndaha icyubahiro Umwami wo mu ijuru, uwo imirimo ye yose ari ukuri, n’inzira ze zikaba ari imanza zitunganye; kandi abagenda mu bwibone arashobora kubacisha bugufi. Daniyeli 4:34–37.

The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”

Imvugo ngo “iherezo ry’iminsi” ihagarariye igihe cy’iherezo mu 1798. Muri icyo gihe Nebukadinezari yari amaze gushyirwaho ubwami bwe, butari bukiri amateka y’inyamaswa z’ubupagani n’ubupapa. Kuri iyo ngingo, Nebukadinezari yahagarariraga umuntu wahindutse byuzuye, kandi bityo agahagararira inyamaswa yo ku isi yo mu buhanuzi bwa Bibiliya yatangiye gutegeka mu 1798; kandi yatangiye imeze nk’umwana w’intama, nubwo yari yaragenewe kuzagera aho ivuga nk’ikiyoka. Ahagarariye inyamaswa yo ku isi yagombaga gutegeka imyaka mirongo irindwi y’ikigereranyo mu gusohoza Yesaya 23, nk’uko ubwami bwe nyakuri bwategetse imyaka mirongo irindwi nyakuri. Igereranya rirafunze rwose.

Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.

Nebukadinezari agaragaza isano ry’ubuhanuzi rihuza ibinyabubasha bitatu bigaragazwa mu Byahishuwe igice cya cumi na kabiri n’icya cumi na gatatu. Aho byitwa ikiyoka, inyamaswa yo mu nyanja, n’inyamaswa yo mu isi. Mu Byahishuwe igice cya cumi na gatandatu byitwa ibinyabubasha bitatu biyobora isi ku Harmagedoni. “Ibihe birindwi” bya Nebukadinezari bihuriza hamwe izo nyamaswa zose uko ari eshatu, kuko Babuloni nyakuri ishushanya Babuloni ya mwuka, kandi umurongo umwe w’ubuhanuzi uboneka mu gitabo cya Daniyeli ukomeza gufatwa no mu gitabo cy’Ibyahishuwe, kuko ibyo bitabo byombi bitunganyiriza hamwe kugeza ku butungane.

Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.

Nebukadinezari ahagarariye umwaka wa 1798 nk’isano ry’ubuhanuzi rihuza ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma. Umwaka wa 1798 wari “igihe cy’imperuka” ku butumwa bw’umumalayika wa mbere no ku mateka y’Abamillerite. William Miller yayobowe gushinga imiterere yose y’ubuhanuzi bwe ku kumenya kwe ko ikiyoka ari ubupagani kandi ko inyamaswa ari Ubukatorika, ariko ntiyabonye Leta Zunze Ubumwe za Amerika nk’inyamaswa yo mu isi n’umuhanuzi w’ibinyoma. Yashoboraga kubona amateka yabanje “igihe cy’imperuka” mu 1798, ariko iby’ahazaza byari bikiri iby’ahazaza. Ku “gihe cy’imperuka” mu 1989, ayo mabasha yose uko ari atatu ni bwo yari kuzamenyekana.

The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.

Gukurwaho kw’imenyekanisha rya gihanuzi ry’ikiyoka n’inyamaswa mu 1798, bigaragazwa n’Uruzi Ulai rwo mu bice bya karindwi, umunani n’icyenda. Gukurwaho kw’imenyekanisha rya gihanuzi ry’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma mu 1989, bigaragazwa n’Uruzi Hiddekel rwo mu bice bya cumi, cumi na rimwe na cumi na bibiri. Nebukadinezari ahagarariye umurimo w’umumarayika wa mbere wageze mu 1798, kandi ashushanya Belushazari uhagarariye umurimo w’umumarayika wa gatatu wageze mu 1989. Ni cyo gituma inzozi za kabiri za Nebukadinezari, mu gice cya kane, zigereranya ubutumwa bw’umumarayika wa mbere.

Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.

“ibihe birindwi” bya Nebukadinezari byasojwe ku “gihe cy’imperuka” mu mwaka wa 1798, igihe ubutumwa bw’umuburo bw’urubanza rugiye kuza bwageraga. Ku “mperuka y’iminsi,” aba ahindutse umuntu wahindutseho, bityo agahagararira ihembe rya Repubulika ry’inyamaswa yo mu isi, igihe ryari rimeze nk’umwana w’intama. Muri icyo gihe kandi ahagararira ihembe rya Giprotestanti rya Filadelifiya ry’inyamaswa yo mu isi.

As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.

Nk’umwami wa mbere w’i Babuloni, ashushanya Belushazari, umwami wa nyuma w’i Babuloni. Urubanza rwe rwabanje gushushanywa n’urubanza rwa Nimurodi, kandi na rwo rushushanya urubanza rwa Belushazari. Urubanza rwe rwagereranyaga ugufungurwa kw’urubanza rw’isesengura ku wa 22 Ukwakira 1844.

> Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.

> Nebukadinezari umwami, abwira abantu bose, amoko yose, n’indimi zose, batuye mu isi yose, ati: Amahoro yongererwe kuri mwe. Nabonye ko ari byiza kubamenyesha ibimenyetso n’ibitangaza Imana Isumbabyose yangiriye. Mbega ukuntu ibimenyetso byayo bikomeye! kandi mbega ukuntu ibitangaza byayo bifite imbaraga! Ubwami bwayo ni ubwami bw’iteka ryose, kandi ubutware bwayo buva mu gisekuru ukagera mu kindi gisekuru. Jyewe Nebukadinezari nari ntuje mu nzu yanjye, kandi ndera neza mu ngoro yanjye; mbona inzozi zinteye ubwoba, kandi ibyo natekerezaga nkiri ku buriri bwanjye n’ibyo neretswe mu mutwe wanjye biranshavuza. Danieli 4:1–5.

The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”

Inzozi zatinyishije Nebukadinezari ubwoba, kandi ibimenyetso by’iyo nzozi bigaragaza ubutumwa bwiza bw’iteka ryose bw’umumarayika wa mbere, butegeka abantu “gutinya Imana.”

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Nuko mbona marayika wundi aguruka hagati mu ijuru, afite ubutumwa bwiza bw’iteka ryose bwo kubwiriza abatuye mu isi, n’amahanga yose, n’imiryango yose, n’indimi zose, n’abantu bose, avuga n’ijwi rirenga ati Nimutinye Imana, muyihimbaze; kuko igihe cyo gucira abantu urubanza kigeze: kandi musenge Iyaremye ijuru n’isi n’inyanja n’amasoko y’amazi. Ibyahishuwe 14:6, 7.

The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.

Ubutumwa bwiza bw’iteka ni ubutumwa bw’intambwe eshatu; intambwe ya mbere, nk’uko igereranywa n’umumarayika wa mbere, ni ugutinya Imana; intambwe ya kabiri ni ukuyiha icyubahiro; naho iya gatatu igereranwa n’isaha y’urubanza rwayo. “Icyubahiro” kigereranya imico, kandi “manuka” ya kabiri mu nkuru y’ubwigomeke bwa Nimurodi ni ho imico y’uwo murwa n’umunara byakorewe iperereza. Cyari urubanza rw’iperereza. Ihuriro ry’itorero na Leta ni ryo shusho y’inyamaswa, kandi intambwe ya kabiri ya Nimurodi yari iyo kugaragaza ishusho y’inyamaswa; ariko intambwe ya kabiri y’ubutumwa bwiza bw’iteka itanga ihimbazwa ry’imico y’Imana, atari iya Nimurodi.

Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.

Ubwoba bwa Nebukadinezari ni ikimenyetso cy’igeragezwa rya mbere, nk’uko no guhitamo kwa Daniyeli kutarya ibyokurya bya Babuloni kwari ko, kuko Daniyeli yatinyaga Imana. Marayika wa mbere yaje mu mateka mu 1798, hanyuma ahabwa imbaraga ku wa 11 Kanama 1840. Inzozi za Nebukadinezari zishyira ukuza k’ubutumwa bwa mbere mu gihe cy’imperuka mu 1798.

> I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.

> Nabonye inzozi zintera ubwoba, kandi ibyo natekerezaga nkiri ku gitanda cyanjye n’ibyo umutwe wanjye weretswe birantera guhagarika umutima. Ni cyo cyatumye ntanga itegeko ryo kuzana imbere yanjye abanyabwenge bose b’i Babuloni, kugira ngo bamenyeshe insobanuro y’izo nzozi. Nuko abarozi, n’abaragurisha inyenyeri, n’Abakaludaya, n’abapfumu baraza; mbabwira izo nzozi, ariko ntibansobanurira icyo zisobanura. Ariko nyuma ya bose Daniyeli aza imbere yanjye, ari we witwa Beluteshaza, nk’uko izina ry’imana yanjye riri, kandi muri we hakaba umwuka w’imana zera; maze mubwira izo nzozi nti: “Yewe Beluteshaza, mutware w’abarozi, kuko nzi yuko umwuka w’imana zera uri muri wowe, kandi nta banga rikugora, mbwira ibyo neretswe mu nzozi zanjye n’insobanuro yabyo.” Daniyeli 4:5–9.

The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.

Ukuza k’ubutumwa bwa mbere mu gihe cy’imperuka mu 1798, bugereranywa n’ubwoba bwa Nebukadinezari, kugaragaza igihe igitabo cya Daniyeli cyagombaga gukurwaho ikimenyetso.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

> Ariko wowe, yewe Daniyeli, hisha ayo magambo, ushire ikimenyetso kuri icyo gitabo kugeza mu gihe cy’imperuka: benshi bazajya biruka hirya no hino, kandi ubumenyi buziyongera. … Nuko aravuga ati: Genda, Daniyeli, kuko ayo magambo yahishwe kandi yashyiriweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe mu banyabyaha uzasobanukirwa; ahubwo abanyabwenge bazasobanukirwa. Daniyeli 12:4, 9, 10.

When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.

Igihe igitabo cya Daniyeli cyafungurwaga muri “igihe cy’imperuka”, abantu bahamagariwe kuza no kugenzura ukwiyongera kw’ubumenyi, kandi uwo muhamagaro amaherezo wabyaye ibyiciro bibiri by’abaramya. Icyiciro kimwe nticyashoboraga gusobanukirwa, ikindi cyiciro cyo kikabishobora. Abanyabwenge b’i Babuloni, bagereranyijwe nk’“abarozi, abaragurisha inyenyeri, Abakaludaya, n’abapfumu”, ntibashoboraga gusobanukirwa, ariko Daniyeli we yarabisobanukiwe. “Abanyabwenge” b’i Babuloni ntibashoboraga gusobanukirwa, bityo rero bagashushanya abanyabyaha. Daniyeli yashushanyaga abanyabwenge.

We will continue Daniel chapter four in the next article.

Mu nyandiko ikurikira tuzakomeza na Daniyeli igice cya kane.

> “Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.

> “Abatizerwa mu murimo w’Imana babura amahame; impamvu zibatera gukora ntizifite imiterere yabayobora guhitamo icyiza mu bihe byose. Abagaragu b’Imana bakwiriye guhora bumva ko bari imbere y’ijisho ry’Umukoresha wabo. Uwarebaga ibirori by’ubuhumane bya Belushazari ariho mu bigo byacu byose, mu biro by’ibaruramari by’umucuruzi, no mu mahugurwa y’umwuga yihariye; kandi ikiganza kitagira amaraso ni ko rwose kiri kwandika kutita ku nshingano kwanyu nk’uko cyanditse urubanza ruteye ubwoba rw’uwo mwami watutse Imana. Gucirwaho iteka kwa Belushazari kwanditswe mu magambo y’umuriro ngo, ‘Wapimwe ku munzani, usangwaho ubuke’; kandi nimunanirwa gusohoza inshingano mwahawe n’Imana, gucirwaho iteka kwanyu kuzaba nk’uko.” Messages to Young People, 229.

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