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# The Book of Daniel - Number Twenty

Igitabo cya Daniyeli - Umubare wa Makumyabiri

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Daniyeli n’Ibyahishuwe: Guhishura Umwenda w’Ubuhanuzi werekana Ukuzamuka n’Ukugwa kw’Ubwami

Author

Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Mushiki White akunze kugaragaza ko amasomo y’ubuhanuzi akwiriye gusobanuka agaragazwa binyuze mu kuzamuka no kugwa kw’ubwami.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Duhereye ku izamuka no kugwa kw’amahanga nk’uko byagaragajwe neza mu bitabo bya Daniyeli n’Ibyahishuwe, dukwiriye kwiga ukuntu icyubahiro cyo hanze n’icy’isi gusa ari ubusa. Babuloni, n’imbaraga zayo zose n’ubwiza bwayo buhebuje, icyo isi yacu itigeze yongera kubona kuva icyo gihe,—imbaraga n’ubwiza byasaga n’ibihamye kandi birambye mu maso y’abantu bo muri iyo minsi,—mbega ukuntu yashizeho rwose! Nk’“ururabo rw’ubwatsi,” yararimbutse. Yakobo 1:10. Uko ni ko ubwami bw’Abamedi n’Abaperesi bwarimbutse, n’ubwami bw’Ubugiriki n’ubw’Abaroma. Kandi uko ni ko ibintu byose bidafite Imana ngo ibe urufatiro rwabyo birimbuka. Icyonyine gishobora kuramba ni icyo gihambiriwe ku mugambi Wayo kandi kikagaragaza imico Yayo. Amahame Yayo ni yo yonyine bintu bihamye isi yacu izi.” Abahanuzi n’Abami, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

“Kuzamuka no kugwa” kw’ubwami bugaragazwa mu bitabo bya Daniyeli n’Ibyahishuwe ni byo ngingo y’ingenzi y’uburyo bukwiriye bwo kwiga ubuhanuzi. Kugwa kwa Babuloni gufashwa gusobanurwa n’ukugwa kwa Babeli ya Nimurodi mu Itangiriro igice cya cumi na kimwe. Hanyuma muri Daniyeli igice cya gatanu, Babuloni yongera kugwa. Amateka y’ubupapa yo kuzamuka ku butegetsi mu mwaka wa 538, no kugwa kwabwo kwakurikiyeho mu 1798, na yo ni ikigereranyo cy’ukugwa kwa nyuma kwa Babuloni, kuko mu buhanuzi ubutegetsi bw’ubupapa ari Babuloni ya mwuka. Ubupapa bwaguye mu 1798, kandi Ibyahishuwe igice cya cumi n’umunani bisobanura ukugwa kwabwo kwa nyuma. Muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine n’itanu, ubupapa, bugaragazwamo nk’umwami wo mu majyaruguru, bugera ku iherezo ryabwo nta wo kubutabara. Ibyo bibaho igihe igihe cy’imbabazi kirangiye, kuko umurongo wa mirongo ine n’itanu w’igice cya cumi na kimwe, n’umurongo wa mbere w’igice cya cumi na kabiri, byerekana amateka amwe.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Kandi azashinga amahema y’ingoro ye hagati y’inyanja ku musozi wera w’icyubahiro; nyamara azagera ku iherezo rye, kandi nta uzamufasha. Kandi muri icyo gihe Mikayeli azahaguruka, wa mutware mukuru uhagararira abana b’ubwoko bwawe; kandi hazabaho igihe cy’amakuba, kitigeze kubaho uhereye igihe habayeho ishyanga kugeza kuri icyo gihe nyine; kandi muri icyo gihe ubwoko bwawe buzakizwa, umuntu wese uzasangwa yanditswe mu gitabo. Danieli 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Ubutumwa bw’umumarayika wa kabiri bwubakiye ku kuri k’uko Babuloni yaguye incuro ebyiri. Babuloni nyakuri, ihagarariwe na Nimurodi na Belushazari, yaguye incuro ebyiri; kandi Babuloni yo mu buryo bw’umwuka yaguye mu 1798, kandi izongera kugwa igihe igihe cy’imbabazi ku bantu kizaba kirangiye.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Hakurikiraho undi mumalayika, avuga ati: Babuloni iraguye, iraguye, wa murwa mukuru, kuko yanywesheje amahanga yose vino y’uburakari bw’ubusambanyi bwayo. Ibyahishuwe 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Gusubirwamo kw’igwa rya Babuloni muri marayika wa kabiri gutanga ishingiro ry’ubuhanuzi ryo kumenya ko ugukubitirwamo kabiri kw’amagambo n’interuro mu Byanditswe ari ikimenyetso cy’ubutumwa buhujwe bwa marayika wa kabiri n’Ijwi ryo mu Gicuku. Kandi binashimangira ihame ryagaragajwe na Sister White, ryerekeye ko kwiga ubuhanuzi gushingira ku kuzamuka no kugwa kw’ubwami bugaragazwa mu bitabo bya Daniyeli n’Ibyahishuwe. Bigaragaza igitekerezo cy’uko, kugira ngo usobanukirwe n’igwa rya Babuloni, umunyeshuri w’ubuhanuzi agomba guhuriza hamwe ukugwa kose kwa Babuloni, “umurongo ku murongo,” kugira ngo hashyirweho ubutumwa nyakuri bw’ubuhanuzi bw’igwa rya nyuma rya Babuloni.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Kuba Babuloni kugwa inshuro ebyiri mu butumwa bw’umumarayika wa kabiri, bishingiye ku ihame ry’ubuhanuzi rigaragaza ko ukuri gushimangirwa n’ubuhamya bw’abahamya babiri. Isubirwamo ry’ukugwa kwa Babuloni muri ubwo butumwa rigereranya uburyo bw’ubuhanuzi bumenyekana muri Bibiliya nk’imvura y’itumba. Ubwo buryo bwera, ari bwo mvura y’itumba, ni ugukoresha guteranya hamwe imirongo itandukanye y’ubuhanuzi “umurongo kuri umurongo.” Iyo ubwo buryo bukoreshejwe n’umunyeshuri w’ubuhanuzi, bushyiraho “ubutumwa” bw’imvura y’itumba. Ubutumwa bw’imvura y’itumba bushyirwaho binyuze mu gukoresha ubwo buryo bwera, hanyuma bugatangazwa mu mateka y’ubuhanuzi yahujwe y’umumarayika wa kabiri n’Induru yo mu Gicuku. Ibyo byabaye ukuri mu mateka y’umuryango w’umumarayika wa mbere, kandi ni ukuri no muri iki gihe, mu mateka y’umuryango w’umumarayika wa gatatu.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Ibice bya kane n’ibya gatanu byo mu gitabo cya Daniyeli, bigaragaza umurongo w’amateka ukubiyemo ukuzamuka n’itangiriro bya Babuloni, bihagarariwe na Nebukadinezari mu gice cya kane, hanyuma no kugwa n’iherezo bya Babuloni, bihagarariwe na Belushazari mu gice cya gatanu. Bihurijwe hamwe bikabyara umurongo umwe w’ubuhanuzi. Umurongo w’ubuhanuzi ukomoka kuri ibyo bice byombi ugomba gushyirwa hejuru y’ibice bya mbere kugeza ku cya gatatu byo muri Daniyeli, kugira ngo hashyirweho ubutumwa bw’imvura y’itumba.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Ibice bibiri byerekana kugwa no kongera guhaguruka kwa Nebukadinezari, no kugwa no kurimbuka kwa Belushazari, bityo bikerekana kugwa kwa Babuloni mu ntangiriro no ku iherezo ry’umurongo. Umurongo w’ubuhanuzi wakozwe n’ibyo bice byombi ushingiye kuri Babuloni igwa, ikongera guhaguruka, hanyuma ikongera kugwa. Uko kuri ukuri kwonyine kugaragaza ko ibyo bice byombi bihagarariye ubutumwa bwa marayika wa kabiri. Ibyo bice byombi bihagarariye amateka y’inyamaswa yo ku isi yo mu Byahishuwe cumi na bitatu, kandi muri ayo mateka ubutumwa bwa marayika wa kabiri n’Ubwoko bwo mu Gicuku bitangazwa incuro ebyiri.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Nuko rero, mbere y’uko dutangira gusuzuma ibice bya kane n’ibya gatanu byo muri Daniyeli, turabanza kugaragaza uburyo bwera ari bwo imvura y’itumba rya nyuma, hanyuma, dukoresheje ubwo buryo, tukagaragaza ubutumwa bw’imvura y’itumba rya nyuma.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Ikimenyetso cy’ingenzi mu mateka y’umumarayika wa mbere n’uwa kabiri cyari uburyo bw’imikorere bugaragazwa n’amategeko ya William Miller yo gusobanura ubuhanuzi. Ayo mategeko yakoreshejwe n’abantu kugira ngo bamenye ubutumwa bw’Induru yo mu Gicuku, kandi ubwo butumwa ni bwo bwari ubutumwa bw’imvura y’itumba muri ayo mateka. Ikimenyetso cy’ingenzi mu mateka y’umumarayika wa gatatu ni uburyo bw’imikorere bugaragazwa nk’“Imfunguzo z’Ubuhanuzi”. Ayo mategeko agomba gukoreshwa afatanyijwe n’amategeko ya William Miller kugira ngo hamenyekane ubutumwa bw’Induru yo mu Gicuku mu mateka yacu y’iki gihe, kandi ubutumwa ubu bushyirwaho n’ayo mategeko ni bwo butumwa bw’imvura y’itumba bwo mu minsi y’imperuka. Amategeko ya Miller ahagarariye imvura y’umuhindo wa mbere mu mateka y’ubuhanuzi bw’inyamaswa yo ku butaka, kandi ayo mategeko afatanyijwe n’“Imfunguzo z’Ubuhanuzi” ahagarariye imvura y’itumba mu mateka y’ubuhanuzi bw’inyamaswa yo ku butaka.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Imvura y’itumba ni yo buryo bukoreshwa kugira ngo ubutumwa butangwe. Hari abashukwa kuko bashaka kubaho iby’imvura y’itumba, batabanje gushaka ubutumwa butanga iyo mibereho. Amatorero ya Gipentekote yo mu Bukristo ni urugero rugaragara rw’iyo shukano. Uwo murongo nyine wo kuyobya uraboneka no ku bashaka ubutumwa bw’imvura y’itumba, ariko bakanga gushaka uburyo bugaragaza kandi bugashyiraho ubutumwa bw’imvura y’itumba. Hatariho uburyo bukwiriye, ubutumwa bukwiriye ntibushobora kumenyekana. Hatariho ubutumwa bukwiriye, uko kubaho gukwiriye ntigushoboka na busa.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Akamaro k’uku kuri kwa Bibiliya ntikamenyekana n’abenshi, kuko batigeze batekereza ko hari uburyo bumwe bw’ukuri bwo kwiga Bibiliya, kandi ko hari uburyo bwinshi butari bwo bwo kwiga Bibiliya. Uburyo butari bwo bwo kwiga Bibiliya, ari na bwo bwatoranywa kenshi cyane kurusha ubundi, ni ukwiringira ibitekerezo by’abandi bantu ku byo Bibiliya yigisha. Iki ni ikibazo gisanzwe cyane mu bantu, ku buryo buri torero ritegura uburyo bwo kugikemura kugira ngo rihaze icyo bita ko ari icyifuzo cy’amatungo yaryo. Icyo cyifuzo cy’ibinyoma gitera umurimo w’ibinyoma wo gushyiraho gahunda y’abayobozi bamenyekana nk’inzobere zo mu by’umwuka mu gusobanukirwa Bibiliya, kugira ngo bayobore neza ugusobanukirwa kw’umukumbi utaratojwe. Bibiliya koko igaragaza uburyo buteguye neza bw’imiterere y’itorero, burimo abakuru, abahanuzi n’abigisha, ariko Bibiliya ntiyigera yemeza iyangirika ry’imiterere y’itorero ritanga gahunda y’abayobozi bashyizweho kugira ngo bagenere ibyo ari ukuri n’ibitari ukuri, hanyuma nyuma y’ibyo, bagenere uwari we n’utari we umuyobe.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Ihwire kugira ngo wigaragaze ko wemerewe n’Imana, uri umukozi udakwiriye kugira isoni, ugabanya neza ijambo ry’ukuri. 2 Timoteyo 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Umuyobozi w’itorero agomba guhugura, gucyaha, kwigisha no kurinda abantu inyigisho z’ibinyoma n’abazikwirakwiza, ariko buri wese muri twe akwiriye “kwiga ngo yiyereke” ko “yemerwa n’Imana,” binyuze mu “kugabanya neza ijambo ry’ukuri.” Mu kubikora gutyo, tugomba kumenya uburyo Bibiliya igaragaza ko ari bwo buryo bukwiriye bwo kugabanya neza ijambo ry’ukuri. Igitabo cya Yesaya kigaragaza ibyo bibazo mu rwego rw’imvura y’itumba rya nyuma, bityo rero ni ho tuzahera.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> Uwo munsi Uwiteka azahana Lewiyatani, inzoka yihuta, akoresheje inkota ye ityaye, ikomeye kandi ifite imbaraga; ni ukuri, Lewiyatani, ya nzoka igoramye; kandi azica ikiyoka kiri mu nyanja. Uwo munsi muzamuririmbire muti: Umuzabibu w’umuvinyu utukura. Jyewe Uwiteka ni jyewe uwurinda; nzajya nyuhira buri kanya; kugira ngo hatagira uwangiza, nzajya nyurinda ijoro n’amanywa. Uburakari ntiburi muri jye: ni nde wanshyiraho amahwa n’ibitovu ngo tubirwane? Nari kubicamo rwagati, nkabituraniriza icyarimwe. Cyangwa areke afate ku mbaraga zanjye, kugira ngo agirane amahoro nanjye; kandi azagirana amahoro nanjye. Azatuma abakomoka kuri Yakobo bashinga imizi; Isirayeli izaraba, ishibuke, kandi yuzuze isi yose imbuto. Mbese yamukubise nk’uko yakubise abamukubise? Cyangwa yishwe nk’uko hishwe abiciwe na we? Mu rugero, igihe ishoreye, uzayiburanisha na yo: ahosha umuyaga we ukaze ku munsi w’umuyaga w’iburasirazuba. Ni cyo rero kizahanagurwaho ubugome bwa Yakobo; kandi izi ni zo mbuto zose zo gukurwaho icyaha cye: igihe azagira amabuye yose y’igicaniro nk’amabuye y’ingwa amenaguritse, ibiti byeguriwe ibigirwamana n’ibishushanyo ntibizahagarara. Nyamara umudugudu ukomeye uzaba umusaka, n’aho gutura hazasigara ari amatongo, hagatereranwa nk’ubutayu: ni ho inyana izarishiriza, ni ho izaryama hasi, kandi ikarigata amashami yaho. Ubwo amashami yaho azuma, azavunagurwa: abagore bazaza bayicane, bayashyire ku muriro; kuko ari ubwoko butagira ubwenge: ni cyo gituma Uwayibaremye atazabababarira, kandi Uwayibaremye ntazabagirira imbabazi. Kandi uwo munsi bizabaho ko Uwiteka azahungura ava ku ruzi runini ageze ku mugezi wa Egiputa, namwe muzateranywa umwe umwe, mwa bana ba Isirayeli mwe. Kandi uwo munsi bizabaho ko impanda ikomeye izavuga, maze abazimira hafi mu gihugu cya Ashuri n’abirukanywe mu gihugu cya Egiputa bazaza, kandi bazaramya Uwiteka ku musozi wera i Yerusalemu. Yesaya 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Mu nyandiko zibanza, twagiye tugaruka kenshi ku “ibendera” rishyizwe hejuru kugira ngo rihamagare abandi bana b’Imana bave i Babuloni. Umurongo wa nyuma w’igice cya makumyabiri na karindwi cya Yesaya uvuga umurimo w’iryo bendera ubwo ugira uti: “impanda ikomeye izavuzwa, maze abazaba bari hafi yo kurimbuka mu gihugu cya Ashuri bazaze.” Ashuri ni ikimenyetso cya Babuloni mu minsi y’imperuka, kandi abumva ubutumwa bw’umuburo bubahamagarira kuva i Babuloni muri uwo murongo, baza kuramya hamwe n’abagereranywa n’abo ijana na mirongo ine na bane b’ibihumbi, bo mu buhanuzi bashyizwe ku “musozi wera w’i Yerusalemu.”

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Umurongo uravuga uti: “kandi bizasohora kuri uwo munsi.” “Uwo munsi,” ari wo munsi ijwi rya kabiri ryo mu Byahishuwe igice cya cumi n’umunani, rihamagaraho abandi bana b’Imana ngo bave i Babuloni, ni wo musingi w’iki gice cyose. Ijwi rya kabiri ryo mu Byahishuwe igice cya cumi n’umunani, rirangurura ijwi ku itegeko ryo ku Cyumweru, igihe maraya w’i Tiro yibukwa.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Nuko numva irindi jwi rivuye mu ijuru rivuga riti: Nimusohoke muri we, mwa bwoko bwanjye mwe, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyago bye. Kuko ibyaha bye byageze no mu ijuru, kandi Imana yibutse gukiranirwa kwe. Ibyahishuwe 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Yesaya igice cya makumyabiri na karindwi gitangira kigaragaza uwo munsi nyir’izina igice kirangirizaho, igihe kivuga kiti: “Muri uwo munsi Uwiteka azahana Lewiyatani, inzoka yihuta kugenda, akoresheje inkota ye ityaye kandi ikomeye kandi ifite imbaraga; ndetse na Lewiyatani, iyo nzoka igoramye; kandi azica ikiyoka kiri mu nyanja.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Ku itegeko ryo ku Cyumweru ni ho urubanza rw’Imana rushyirwa mu bikorwa, urwo guhana no guhorera, rutangira kugwa ku bwami bw’ikiyoka (Umuryango w’Abibumbye), bw’inyamaswa (ubupapa) n’ubw’umuhanuzi w’ibinyoma (Leta Zunze Ubumwe za Amerika). Ku itegeko ryo ku Cyumweru, umuhanuzi w’ibinyoma ahirikwa nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, kandi ubuhakanyi bw’ishyanga butera kurimbuka kw’ishyanga. Itegeko ryo ku Cyumweru ni ho imanza z’Imana zishyirwa mu bikorwa zitangira kugwa ku kiyoka, ari cyo Satani (kandi ubwami bwe bwo ku isi bugaragazwa nk’ikiyoka), no ku nyamaswa no ku muhanuzi w’ibinyoma. Ni igihano kigenda cyiyongera, gitangirira ku itegeko ryo ku Cyumweru. Intangiriro n’iherezo by’igice cya makumyabiri na karindwi cya Yesaya ni itegeko ryo ku Cyumweru, kandi icyo gice kigaragaza ingingo zihariye zifitanye isano itaziguye n’amateka abanziriza itegeko ryo ku Cyumweru kandi agakurikiraho.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Turimo gusuzuma igice cya makumyabiri na karindwi, kuko gishyiraho urwego rw’ubuhanuzi rw’ibice bya makumyabiri na munani na makumyabiri na cyenda. Muri ibyo bice tuzabonamo ibisobanuro by’imvura y’itumba nk’uburyo bukurikizwa, bizadufasha gusobanukirwa n’ubusobanuro bwo gushyira ibice bya kane n’icya gatanu bya Daniyeli hejuru y’ibice bya mbere kugeza ku cya gatatu bya Daniyeli. Nyuma y’uko Yesaya igice cya makumyabiri na karindwi kigaragaje itangira ry’igihano gikurikizwa buhoro buhoro ku bwami bw’ikiyoka, yandika ko muri icyo gihe ubwoko bw’Imana butegekwa “kumuririmbira.” Kuririmbira nde?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Igisubizo cy’uwo baririmbira kiboneka mu mutwe w’indirimbo, kuko bagomba kuririmba bati: “umuzabibu wa vino itukura, uwo Uwiteka arinda.” Inkuru y’umuzabibu ni inkuru y’ubwoko bw’Imana, kandi bwa mbere Yesaya yayivuze mu gice cya gatanu.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Noneho ndaririmbira uwo nkunda cyane indirimbo yerekeye uruzabibu rwe. Uwo nkunda cyane afite uruzabibu ku musozi urumbuka cyane: aruzitira uruzitiro, arukuramo amabuye yarwo, arutera imizabibu yatoranyijwe, yubaka umunara hagati muri rwo, anacukuramo urwengero rw’inzabibu: ategereza ko rwera inzabibu, ariko rwera inzabibu z’ishyamba. None rero, yemwe baturage b’i Yerusalemu namwe bagabo b’u Buyuda, ndabinginga, nimuncire urubanza hagati yanjye n’uruzabibu rwanjye. Ni iki kindi cyari gukorerwa uruzabibu rwanjye ntarakikoreye? Kuki, ubwo nari ntegereje ko rwera inzabibu, rwabaye urwera inzabibu z’ishyamba? None nimwumve; ndababwira icyo ngiye gukorera uruzabibu rwanjye: nzarukuraho uruzitiro rwarwo, maze rurigirwe; nzasenya urukuta rwarwo, maze rujanjagurwe n’ibirenge: kandi nzaruhindura umusaka; ntiruzongerwa gutemagurwa, kandi ntiruzongerwa guhingurwa; ahubwo ruzameramo amahwa n’ibitovu: nzategeka n’ibicu kugira ngo bitarugushaho imvura. Kuko uruzabibu rw’Uwiteka Nyiringabo ari inzu ya Isirayeli, kandi abagabo b’u Buyuda ni cyo gihingwa cye gishimishije: yategereje ubutabera, ariko dore uburengane bwahindutse akarengane; yategereje gukiranuka, ariko dore induru. Yesaya 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Mu mateka y’ihungabana ry’itegeko ryo ku Cyumweru, ubwoko bw’Imana bugomba kuririmbira ubwoko bw’Imana indirimbo y’uruzabibu, kuko iyo ndirimbo ivuga iti: “None rero, mwa baturage b’i Yerusalemu namwe bagabo b’Abayuda, nimuncire urubanza, ndabinginze, hagati yanjye n’uruzabibu rwanjye.” Indirimbo y’uruzabibu ni yo ndirimbo igaragaza gucishwa ku ruhande k’ubwoko bw’isezerano bwa mbere, mu gihe Imana yinjirana isezerano n’abo Petero avuga ko “kera mutari ubwoko, ariko none mukaba muri ubwoko bw’Imana.” Igaragaza ko nta mvura yaguye kuri urwo ruzabibu, bityo igaragaza umurimo wa Eliya uje muri icyo gihe, kandi ari we wenyine ushobora gutanga imvura muri icyo gihe. Tuzi ko iyo ndirimbo ivuga iby’ugucishwa ku ruhande kw’ubwoko bw’isezerano, kuko indirimbo y’uruzabibu yaririmbwe na Kristo ku Bisirayeli ba kera, mu gihe Isirayeli ya kera yarimo icishwa ku ruhande, mu gihe kimwe Imana yarimo yinjirana isezerano na Isirayeli yo mu mwuka.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Nimwumve undi mugani: Hariho umuntu umwe nyir’urugo wateye uruzabibu, aruzengurutsa uruzitiro, arucukuramo icyobo cy’umuvinyo, yubakamo umunara, arutangiriza abahinzi, ajya mu gihugu cya kure. Igihe cy’imbuto kigiye kugera, yohereza abagaragu be ku bahinzi ngo bamwakirire imbuto zarwo. Nuko abahinzi bafata abagaragu be, umwe baramukubita, undi baramwica, undi baramutererana amabuye. Yongera kuboherereza abandi bagaragu, baruta aba mbere ubwinshi; na bo babagira batyo. Ariko ubwa nyuma abatumaho umwana we, ati: Umwana wanjye bazamwubaha. Ariko abahinzi babonye uwo mwana, barabwirana bati: Nguyu umuragwa; nimucyo tumwice, twigarurire umurage we. Nuko baramufata, bamujugunya hanze y’uruzabibu, baramwica. None rero nyir’uruzabibu niyaza, azagirira ate abo bahinzi? Baramubwira bati: Abo bantu babi azabarimbura urw’agashinyaguro, uruzabibu rwe arutangirize abandi bahinzi bazajya bamuha imbuto zarwo mu bihe byazo. Yesu arababwira ati: Ntimwasomye na hato mu Byanditswe ngo: Ibuye abubatsi banze ni ryo ryahindutse irikomeza imfuruka; ibyo byakozwe n’Umwami Imana, kandi ni igitangaza mu maso yacu? Ni cyo gituma mbabwira yuko ubwami bw’Imana muzabunyagwa, bugahabwa ishyanga ryera imbuto zabwo. Kandi uzagwa kuri iri buye azavunagurika; ariko uwo rizagwaho rizamuhondagura rimumare. Abatambyi bakuru n’Abafarisayo bumvise imigani ye, bamenya yuko yavugaga ibye. Matayo 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Igihe Yesu yaririmbaga indirimbo y’uruzabibu rw’Imana imbere ya Isirayeli ya kera, bakurikiwe cyane n’ubwenge n’imbaraga by’ubutumwa, ku buryo ubwo Yesu yabazaga Abayahudi bajyaga impaka icyo Nyir’uruzabibu yari gukorera abishe Umwana, batabashije kwirinda gutanga igisubizo nyacyo, igihe bavugaga bati: “Abo bagabo babi azabarimbuza urupfu rubi, kandi uruzabibu rwe azarukodesha abandi barinzi b’uruzabibu, bazajya bamuha imbuto zarwo mu bihe byazo.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Nuko Yesu yahise yongeraho undi murongo kuri iyo ndirimbo, ubwo yaririmbaga iby’ibuye ryanzwe, maze ahuza igisubizo cyabo n’umurongo usoza ubwo yavugaga ati: “Ni cyo gituma mbabwira yuko ubwami bw’Imana muzabunyagwa, bugahabwa ishyanga ryera imbuto zabwo. Kandi uzagwa kuri iri buye wese azamenagurika; ariko uwo rizagwaho wese rizamuhondaguramo ifu.” Iyo mvugo ngo “rizamuhondaguramo ifu” yumvikanisha Yesaya makumyabiri n’irindwi ivuga “amabuye yose y’igicaniro azamera nk’amabuye ya chaki amenaguwe mo ibice; kandi ibikingi n’ibishushanyo ntibizahaguruka.” Byombi byerekeza ku murimo w’ububyutse wakozwe na Yosiya, washushanyaga ab’igihe cy’imperuka bongera kuvumbura “inshuro ndwi”, ari ryo buye risitaza kandi rijanjagura abanga kuribona ko rifite igiciro cyinshi.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Ku munsi w’itegeko ryo ku Cyumweru, nk’uko bigaragazwa muri Yesaya igice cya makumyabiri na karindwi, abari “mu gihe cyashize batari ubwoko” bagomba kuririmba indirimbo y’uruzabibu rw’Uwiteka rw’inzoga itukura. Izi nyandiko zakunze kugaragaza ko nta butumwa bwa gatatu bubaho, hatabanje kubaho ubutumwa bwa mbere n’ubwa kabiri. Itegeko ryo ku Cyumweru ni ryo butumwa bwa gatatu, kandi umunsi w’itegeko ryo ku Cyumweru urimo amateka y’ubutumwa bwa mbere n’ubwa kabiri. Mu gice cya makumyabiri na karindwi cya Yesaya, itegeko ryo ku Cyumweru ririmo kugaragaza igihe gihagarariwe muri Daniyeli igice cya mbere, hanyuma nanone muri Daniyeli ibice bya mbere kugeza ku bya gatatu. Mu buryo bw’ubuhanuzi, umunsi w’itegeko ryo ku Cyumweru wo mu gice cya makumyabiri na karindwi urimo kugaragaza amateka yo ku wa 11 Nzeri 2001, igihe ubutumwa bwa mbere bwahawe imbaraga kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Mu nyandiko ikurikira, tuzakomeza kuzirikana indirimbo abacunguwe bagomba kwamamaza mu gihe kibanziriza aho maraya w’i Roma azatangira kuririmba indirimbo ye.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 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. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Nuko nditegereza, mbona Umwana w’Intama ahagaze ku musozi Siyoni, ari kumwe n’abantu ibihumbi ijana na mirongo ine na bine, bafite izina rya Se ryanditswe mu ruhanga rwabo. Numva ijwi rivuye mu ijuru, rimeze nk’ijwi ry’amazi menshi, kandi rimeze nk’ijwi ry’inkuba ikomeye; kandi numva ijwi ry’abacuranzi b’inanga bacuranga inanga zabo. Baririmba nk’aho ari indirimbo nshya imbere y’intebe y’ubwami, n’imbere y’ibinyabuzima bine n’abakuru; kandi nta muntu wabashaga kwiga iyo ndirimbo keretse ba bihumbi ijana na mirongo ine na bine, bacunguwe bakuwe mu isi. Abo ni bo batandujwe n’abagore, kuko ari abera nk’abakobwa b’isugi. Abo ni bo bakurikira Umwana w’Intama aho ajya hose. Abo bacunguwe mu bantu, baba umuganura ku Mana no ku Mwana w’Intama. Kandi mu kanwa kabo ntihabonetse uburiganya, kuko ari abanyamakemwa imbere y’intebe y’Imana. Ibyahishuwe 14:1–5.

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