“Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.
“Abakozi b’Imana n’abaturage batangazaga ko ubuhanuzi bwa Daniyeli n’Ibyahishuwe bwari amayobera adatengerwa. Ariko Kristo yeretse abigishwa be amagambo y’umuhanuzi Daniyeli yerekeye ibyagombaga kuba mu gihe cyabo, maze aravuga ati: ‘Usoma wese abyumve.’ Matayo 24:15. Kandi ukuvuga ko Ibyahishuwe ari amayobera, bidashobora gusobanurwa, guhakanywa n’umutwe ubwawo w’icyo gitabo uti: ‘Ibyahishuwe bya Yesu Kristo, ibyo Imana yamuhaye ngo yereke abagaragu bayo ibikwiriye kuzabaho bidatinze.... Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswemo; kuko igihe kiri bugufi.’ Ibyahishuwe 1:1–3.”
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.
“Umuhanuzi aravuga ati: ‘Hahirwa usoma’—hari abatazasoma; umugisha si uwabo. ‘N’abumva’—hari n’abandi, na bo, banga kumva ikintu icyo ari cyo cyose cyerekeye ubuhanuzi; umugisha si uw’iri tsinda. ‘Kandi bakitondera ibyanditswemo’—benshi banga kwitaho imiburo n’amabwiriza bikubiye mu Ibyahishuwe. Nta n’umwe muri abo ushobora kwiyitirira umugisha wasezeranywe. Abaseka iby’ubwo buhanuzi bose, kandi bagashinyagurira ibimenyetso byatangiwe hano mu buryo bukomeye, bose banga guhindura imibereho yabo no kwitegurira ukuza k’Umwana w’umuntu, ntibazahabwa umugisha.”
“In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.
“Dushingiye ku buhamya bw’Ihumekerwa, ni gute abantu batinyuka kwigisha ko Ibyahishuwe ari ubwiru, budashobora kugerwaho n’ubwenge bw’umuntu? Ni ubwiru bwahishuwe, igitabo cyafunguwe. Kwiga Ibyahishuwe biyobora ibitekerezo ku buhanuzi bwa Daniyeli, kandi byombi bitanga inyigisho z’ingenzi cyane, zatanzwe n’Imana ku bantu, zerekeye ibyabaye bizaba ku iherezo ry’amateka y’iyi si.” The Great Controversy, 340.
The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.
“Kwiga Ibyahishuwe biyobora ibitekerezo ku buhanuzi bwa Daniyeli.” Hari bamwe babona ubuhanuzi mu gitabo cya Daniyeli gusa. Ariko Daniyeli atanga imirongo ibiri y’ukuri, kandi ukuri kugereranya ubuhanuzi bwe ni ibice bitandatu bya nyuma by’igitabo cye. Ibice bitandatu bya mbere bitanga ubuhanuzi bwashushanyijwe, ari na bwo, muri rusange, butaramenyekana. Mbere y’uko dusuzuma ibice bitandatu bya mbere bya Daniyeli, turasobanura impamvu mu by’ukuri hari ubuhanuzi bubiri gusa bugereranywa mu bice bitandatu bya nyuma bya Daniyeli. Mushiki wacu White agaragaza ubwo buhanuzi bubiri yerekeza ku nzuzi ebyiri zikomeye za Shinari. Iyo twemeye ikigereranyo ashyiraho, tubona urufunguzo rutuma tubona ubuhanuzi bubiri, kandi bubiri gusa, mu bice bitandatu bya nyuma bya Daniyeli.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Umucyo Daniyeli yahawe n’Imana wari ugenewe by’umwihariko iyi minsi y’imperuka. Iyerekwa yabonye ku nkombe z’Ulayi na Hidekeli, inzuzi zikomeye z’i Shinari, ubu riri gusohozwa, kandi ibyabaye byose byahanuwe bidatinze bizasohora.” Testimonies to Ministers, 112.
The vision of chapter eight was given by the Ulai river.
Iyerekwa ryo mu gice cya munani ryatangiwe ku ruzi rwa Ulai.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
Mu mwaka wa gatatu wo ku ngoma y’umwami Belushazari, neretswe iyerekwa, ari jyewe Daniyeli, nyuma y’irya nabanje kwerekwa. Nuko mbona mu iyerekwa; maze biba, nkiri kubona, mbona ndi i Shushani mu rugoro rw’umwami, ruri mu ntara ya Elamu; kandi mbona mu iyerekwa ko nari ku ruzi Ulayi. Daniyeli 8:1, 2.
When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”
Igihe twafashe iyo paragarafu yo mu *Testimonies to Ministers*, aho Sœur White yerekezaga kuri “Ulai na Hiddekel” kandi akabyita “inzuzi zikomeye za Shinari,” twari turimo dusesengura iyo paragarafu tuyikuye muri kimwe mu bisobanuro by’ingenzi cyane ku byerekeye kwiga ibitabo bya Daniyeli n’Ibyahishuwe mu nyandiko za Sœur White. Muri uwo mwandiko aravuga ati: “Harakenewe kwigwa Ijambo ry’Imana mu buryo bwegereye kurushaho; by’umwihariko Daniyeli n’Ibyahishuwe bikwiriye kwitabwaho kuruta uko byigeze kubaho mu mateka y’umurimo wacu.”
If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.
Niducengera neza imirongo ibiri ya mbere tumaze kuvuga yo muri Daniyeli igice cya munani, itanga ubuhamya bubiri bwo mu nyandiko ubwabwo ku kuri gukunze kwirengagizwa. Daniyeli aravuga ati, “mu mwaka wa gatatu wa” Belushazari “erekwa ryarambonekeye.” Hanyuma akongeraho ati, “nyuma y’irya ryambonekeye ubwa mbere.” Uyu murongo ushobora gusobanurwa mu buryo bubiri, kandi uburyo ubwo ari bwo bwose butanga umwanzuro umwe rwose.
The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.
Malayika Gaburiyeli ni we wazanye umucyo w’ubuhanuzi kuri Daniyeli, nk’uko yabigenje ku bahanuzi bose, kuko yari yarasimbuye Satani nk’umwitwaza w’umucyo wo mu ijuru. Ibyo bisobanura ko buri tegeko ryose ry’ubuhanuzi riboneka mu Byanditswe ryayobowe na Gaburiyeli. Yaba Daniyeli yarabisobanukiwe cyangwa atarabimenye, mu murongo wa mbere w’igice cya munani, si uko gusa agaragaza ikitegerezo cy’ingenzi cy’ubuhanuzi, ahubwo anatanga abagabo babiri bo kugihamya muri uwo murongo. Icyo Daniyeli yanditse mu murongo wa mbere ni uko yari yarahawe iyerekwa mbere y’iyerekwa yaboneye ku ruzi Ulayi. Iyerekwa ryo ku ruzi Ulayi ryaje mu mwaka wa gatatu wa Belushazari. Iyerekwa ryabanje, mbere y’iyerekwa ryo ku ruzi Ulayi, ryaje mu mwaka wa mbere wa Belushazari.
In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.
Mu mwaka wa mbere wa Belushazari umwami w’i Babuloni, Daniyeli yarose inzozi kandi abonera ibonekerwa byo mu mutwe we ari ku gitanda cye; maze yandika izo nzozi, avuga incamake y’ibyo yabonye. Daniyeli 7:1.
In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.
Mu murongo wa mbere w’igice cya munani, Daniyeli aragaragaza ko na we yabonye iyerekwa mu mwaka wa mbere wa Belushazari, kuko avuga ati: “nyuma y’iryo nabonekeye ubwa mbere.” Mbese iyerekwa ry’i Ulayi ryabaye nyuma y’iyerekwa ryo mu mwaka wa mbere wa Belushazari, cyangwa se iyerekwa ryabaye nyuma y’iryambere muri ayo mayerekwa yombi ajyanye? Icyo wasubiza cyose ni cyo. Iyerekwa ry’uruzi Ulayi ni rya yandi n’iyerekwa ryo mu gice cya karindwi. Gaburiyeli ari gukoresha ihame ry’ubuhanuzi ryitwa “gusubiramo no kwagura,” kandi icyarimwe n’itegeko rivuga ko ikintu gishingwa n’ubuhamya bw’ababiri. Ayo mayerekwa yombi avuga ku bwami buvugwa mu buhanuzi bwa Bibiliya.
The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.
Iyerekwa ryo mu gice cya karindwi rigaragaza ubwo bwami nk’inyamaswa z’inkazi, bityo rigashimangira kandi rikabushyira mu rwego rw’ububasha bwabwo bwa gisivili. Iyerekwa ryo mu gice cya munani rigaragaza ubwo bwami nyene rikoresheje ibimenyetso biva mu murimo w’ubuturo bwera bw’Imana, nubwo buri kimenyetso cyose cyo muri uwo murimo w’ubuturo bwera cyononwe nkana, kugira ngo giserure ugusenga kw’igihimbano. Daniyeli umunani igaragaza ubwo bwami bumwe nk’ubwo mu iyerekwa ryo mu gice cya karindwi, ariko ikabushyira mu rwego rwabwo rw’idini.
The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.
Iyerekwa rya Ulai ryo muri Daniyeli igice cya munani risubiramo kandi rikagura iyerekwa ryo mu gice cya karindwi. Igice cya karindwi kigaragaza urwego rwa gisivili rw’ubwami bwo mu buhanuzi bwa Bibiliya, naho igice cya munani kikagaragaza urwego rw’idini rw’ubwami bwo mu buhanuzi bwa Bibiliya. Iyo ibi bimenyekanye, ni bwo bishobora gusobanuka ko ibice bya karindwi n’icya munani ari iyerekwa rimwe. Igice cya cyenda ni ho Gaburiyeli aza gutanga ibisobanuro by’ingingo y’igihe iri mu iyerekwa ryo mu gice cya munani. Ni cyo gituma iyerekwa rya Ulai rihagararira ibice bya karindwi, icya munani n’icya cyenda by’igitabo cya Daniyeli. Hanyuma uruzi Hidekeli rugatangizwa mu gice cya cumi.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, witwaga Beluteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenwe cyari kirekire. Asobanukirwa n’icyo kintu, kandi ahabwa gusobanukirwa iby’iyerekwa. Muri iyo minsi jyewe Daniyeli nari mu makuba yo kuboroga ibyumweru bitatu byuzuye. Sinariye umutsima uryoshye, kandi inyama na vino ntibyigeze byinjira mu kanwa kanjye, habe no kwisiga amavuta na busa, kugeza aho ibyumweru bitatu byuzuye birangiriye. Ku munsi wa makumyabiri na kane w’ukwezi kwa mbere, nkiri ku nkombe y’uruzi runini, ari rwo Hidekeli. Daniyeli 10:1–4.
The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.
Iyerekwa ry’uruzi Hidekeli ritangiza amateka y’ubuhanuzi yerekeye umwami wo mu majyaruguru. Ritangirana no gusenyuka kw’ubwami bwa Alegizandere Mukuru, rikagaragaza uburyo amateka yakurikiyeho yazamukaga kandi agasubira inyuma, aho amaherezo abasigaye bahanganye bonyine nyuma yo gusenyuka k’ubwami bwa Alegizandere Mukuru baba ari umwami w’ukuri wo mu majyepfo ahanganye n’umwami w’ukuri wo mu majyaruguru. Amaherezo rigera ku mateka y’ubupapa, ari bwo buhita buba umwami wo mu majyaruguru wo mu buryo bw’umwuka; maze ku iherezo ry’igice cya cumi na kimwe, bugera ku mperuka yabwo, Mikayeli arahaguruka kandi igihe cy’igeragezwa cy’umuntu kirarangira. Incamake yoroshye ni uko iyerekwa ry’uruzi Ulayi ari iyerekwa ry’imbere ry’ubuturo bwera bw’Imana n’ingabo zayo, naho uruzi Hidekeli rukaba iyerekwa ry’inyuma ry’umwanzi w’Imana n’ubwoko bwayo muri ayo mateka nyene. Rikoresha ihame rimwe n’irigaragara mu matorero arindwi no mu bimenyetso birindwi byo mu Ibyahishuwe.
“Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.
“Abakozi benshi b’ivugabutumwa nta muhati bashyira mu gusobanura Ibyahishuwe. Babyita igitabo kitagira umumaro kwigwa. Bacyita igitabo gifunzwe, kuko gikubiyemo inyandiko y’imibare n’ibimenyetso. Ariko izina ubwaryo cyahawe, ‘Ibyahishuwe,’ rihinyuza icyo gitekerezo. Ibyahishuwe ni igitabo gifunzwe, ariko kandi ni igitabo gifunguye. Cyandika ibyabaye bitangaje bizabaho mu minsi y’imperuka y’amateka y’iyi si. Inyigisho z’iki gitabo zirasobanutse, si iz’amayobera kandi zitasobanutse. Muri cyo hafatwamo umurongo umwe w’ubuhanuzi nk’uwafashwe muri Daniyeli. Hari ubuhanuzi bumwe Imana yasubiyemo, bityo ikerekana ko bugomba kwitabwaho cyane. Uwiteka ntasubira mu bintu bidafite akamaro gakomeye.” Manuscript Releases, volume 8, 413.
The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.
Amateka nyayo yo mu mutima n’ayo hanze agaragazwa mu gitabo cya Daniyeli ni yo yongeye gufatirwaho mu gitabo cy’Ibyahishuwe. Uretse umucyo w’ubuhanuzi ukomoka muri ibyo byerekezo byombi, hari n’iyemezwa ry’uburyo bwo gusobanura Bibiliya bwakoreshejwe na William Miller, hanyuma bukaza no gukoreshwa na Future for America. Iyo bisuzumwe neza, igitabo cya Daniyeli, kimwe n’igitabo cy’Ibyahishuwe, ni ububiko bukungahaye cyane bw’ihame ryo kwemeza amahame yo gusobanura ubuhanuzi Bibiliya ubwayo yigaragazamo.
The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.
Ulai, nk’insanganyamatsiko y’imbere, na Hiddekel, nk’insanganyamatsiko y’inyuma, na byo kandi bigereranya ubuhanuzi bubiri bwagombaga gufungurwa mu “gihe cy’imperuka.” Ulai yafunguwe mu “gihe cy’imperuka” mu 1798, kandi Hiddekel yafunguwe mu “gihe cy’imperuka” mu 1989, igihe, nk’uko bisobanurwa muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine, ibihugu byagereranyaga icyahoze ari Ubumwe bw’Abasoviyeti byatembagajwe n’ubupapa na Leta Zunze Ubumwe z’Amerika.
When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.
Iyo iyi migambi yamenyekanye, ni bwo kandi bishobora kumenyekana ko ayo mayerekwa yombi ari mu by’ukuri iyerekwa rimwe, nk’uko amateka y’ubuhanuzi bw’amatorero arindwi n’ibimenyetso birindwi ahagarariye amateka amwe y’ubuhanuzi. Bityo ayo mayerekwa yombi ahinduka inzira Umwami yakoresheje mu rugendo rwo mu gihe cyashize rw’umumarayika wa mbere, kandi icyo Umwami azakoresha mu rugendo rw’ubu n’urw’igihe kizaza rw’umumarayika wa gatatu, kugira ngo habeho igikorwa cyo kugerageza nk’uko cyavuzwe muri Daniyeli igice cya cumi na kabiri, umurongo wa cyenda n’uwa cumi.
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 afunzwe kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazatunganywa, bezwe, kandi bageragezwe; ariko abanyabyaha bazakomeza gukora iby’ubugome; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ahubwo abanyabwenge bazasobanukirwa.” Daniyeli 12:9, 10.
As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.
Nk’urugero rw’ifungurwa rya Hidekeli mu 1989, nimwite ku byo guhishurirwa kwavuze.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Mu Byahishuwe ibitabo byose bya Bibiliya ni ho bihurira kandi bikarangirira. Aha ni ho huzurizwa igitabo cya Daniyeli. Kimwe ni ubuhanuzi; ikindi ni ihishurwa. Igitabo cyashyizweho ikimenyetso ntikiri Ibyahishuwe, ahubwo ni cya gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka. Marayika yategetse ati: ‘Ariko wowe, Daniyeli, hisha ayo magambo, kandi ushire ikimenyetso ku gitabo kugeza mu gihe cy’imperuka.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 585.
Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.
Byombi Ulai na Hiddekel byombi bifitanye isano n’iminsi y’imperuka, ariko Abadiventisiti bemeye gusa kwemera ko 1798 ari yo “gihe cy’imperuka” cya Daniyeli, igihe igitabo cye cyagombaga gukurwaho ikimenyetso. Nyamara igice cy’ubuhanuzi “gifitanye isano n’iminsi y’imperuka” mu buryo burushijeho kuba nyabwo ni imirongo itandatu ya nyuma yo mu gice cya cumi na kimwe cya Daniyeli, kuko iyo mirongo isoza na Mikayeli ahagurutse igihe igihe cy’igeragezwa cy’abantu kirangiye.
The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”
Iyerekwa ry’urubanza, nk’uko rigaragazwa muri Daniyeli igice cya karindwi, icya munani n’icya cyenda, ryari ryarafunzwe kugeza ku “gihe cy’imperuka” mu 1798. Umucyo (watanzwe n’iyerekwa rya Ulayi ryafunguwe) wari itangazo ryo gutangira kw’urubanza rw’iperereza, si irisozwa ry’urubanza. Umucyo wafunguranywe n’iyerekwa rya Hidekeli ugaragaza irangira ry’urubanza rw’iperereza, kandi ni na wo murongo wo muri Daniyeli urimo “igice cy’ubuhanuzi kirebana n’iminsi y’imperuka.”
The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.
Gukurwaho ikimenyetso mu 1798 kwatangaje gutangira k’urubanza rw’iperereza. Gukurwaho ikimenyetso mu 1989 kwatangaje ko iherezo ry’urubanza rw’iperereza ryari ryegereje cyane. Umukono wa Alufa na Omega ugaragara bitagoranye mu gitabo cya Daniyeli, ariko gusa iyo uzi icyo ari cyo, kandi ukaba witeguye kuwushakisha.
When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.
Igihe igihe cy’igeragezwa kirangiye muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine n’itanu, hashyirwaho ikimenyetso cya Alfa na Omega. Intangiriro ya Daniyeli yerekana neza rwose aho irangirira. Itangirana n’intambara nyakuri hagati ya Babuloni nyakuri na Isirayeli nyakuri, kandi Babuloni nyakuri iranesha.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Mu mwaka wa gatatu wo ku ngoma kwa Yehoyakimu umwami w’u Buyuda, Nebukadinezari umwami w’i Babuloni yaje i Yerusalemu, arahagota. Kandi Umwami Imana ahāna Yehoyakimu umwami w’u Buyuda mu kuboko kwiwe, hamwe n’ibice bimwe vy’ibintu vy’inzu y’Imana; ivyo na vyo abijana mu gihugu ca Shinari mu nzu y’ikigirwamana ciwe, kandi ashira ivyo bintu mu bubiko bw’ubutunzi bw’ikigirwamana ciwe. Daniyeli 1:1, 2.
In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.
Mu gice cya cumi na kimwe cy’igitabo cya Daniyeli, umurongo wa mirongo ine n’itanu, intambara yo mu buryo bw’umwuka hagati ya Babuloni yo mu buryo bw’umwuka, igereranywa n’“umwami wo mu majyaruguru”, na Isirayeli yo mu buryo bw’umwuka, igereranywa n’“umusozi wera w’icyubahiro”, irasozwa, kandi Isirayeli yo mu buryo bw’umwuka itsinda Babuloni yo mu buryo bw’umwuka.
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’ubwiza; nyamara azagera ku iherezo rye, kandi nta uzamufasha. Kandi muri icyo gihe Mikayeli azahaguruka, umutware mukuru uhagararira abana b’ubwoko bwawe; kandi hazabaho igihe cy’amakuba, kitigeze kibaho kuva habaho ishyanga kugeza icyo gihe nyine; kandi muri icyo gihe ubwoko bwawe buzakizwa, umuntu wese uzasangwa yanditswe mu gitabo. Daniyeli 11:45; 12:1.
The books of Daniel and Revelation are one book:
Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe:
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ibitabo bya Daniyeli n’Ibyahishuwe ni kimwe. Kimwe ni ubuhanuzi, ikindi ni ibyahishuwe; kimwe ni igitabo gifunzwe ikimenyetso, ikindi ni igitabo gifunguwe. Yohana yumvise amayobera inkuba zavuze, ariko ategekwa kutayandika.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.
Ibitabo byombi, ari igitabo kimwe, ni umurimo w’ubuhanga buhebuje w’inyigisho z’ubuhanuzi za marayika Gaburiyeli. Ibi mbyandika nzi neza rwose ko ibyo Gaburiyeli yahaye Daniyeli na Yohana byaturutse kuri Yesu, na we akaba yarabihawe na Data wa twese. Intego yanjye si ugushyira hejuru Gaburiyeli, ahubwo ni ugushyira hejuru ihishurwa ryimbitse ry’ibimenyetso biri muri ibyo bitabo byombi, ryerekana uburyo Alfa na Omega yashyizeho amategeko y’ubuhanuzi yo gusobanura Bibiliya yagombaga kugaragazwa muri ibyo bitabo byombi, niba dushaka kubibona.
Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.
Reka munyibutse ko, muri iki gihe, umugambi n’intego byanjye atari ugutanga ubusobanuro bw’ubuhanuzi bubiri bw’inzuzi Ulai na Hiddekel. Umugambi n’intego byanjye ni ukwitana ku buhanuzi buri mu bice bitandatu bya mbere by’igitabo cya Daniyeli. Icyo ndi gukora gusa ni ukugaragaza ko ibitabo bya Daniyeli n’Ibyahishuwe, bishoboka ko ari byo bitabo byubatswe mu buryo bwimbitse cyane kurusha ibindi byose biri mu Ijambo ry’Imana. Bitanga ubutumwa bw’ubuhanuzi, ari na ko bihishura imico y’Imana, ari na ko bigaragaza amategeko nyakuri akwiriye gukoreshwa niba umuntu ashaka kumenya ubwo buhanuzi, kandi no kumenya Uwo watanze ubwo buhanuzi.
Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.
Urundi rumwe rwerekana ubujyakuzimu bw’izo nzandiko ni uburyo Daniyeli yerekanye “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Ubuhanuzi bw’“ibihe birindwi” bwari kandi buracyagomba kuba “ibuye risitaza” ku bwoko bw’Imana, haba muri Isirayeli ya kera, mu rugendo rw’Abamilerite rw’umumarayika wa mbere, no mu rugendo rw’ubu n’urw’ahazaza rw’umumarayika wa gatatu. “Ibuye risitaza,” mu bisobanuro byoroheje, ni ikintu utabona nubwo kiba kiri aho ku mugaragaro. Ni cyo gituma, iyo umaze kumenya “ibihe birindwi” mu gitabo cya Daniyeli, ubona ko biri aho ku mugaragaro koko, ariko kandi ugasanga byihishwe ku bahisemo kutabibona.
Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.
Guhisha ikintu kandi kiri ahagaragara mu miterere y’imvugo ni igikorwa gikomeye cyane, kikaba ari ikintu kitashoboraga kwinjizwa mu gitabo icyo ari cyo cyose cy’amayobera cyanditswe n’umuntu. Ni igihangano cy’ubuhanga buhanitse, kuko kiba kiri aho, kigaragara rwose ku muntu wese udashaka kugwa, nyamara ntibishoboka ko kibonwa n’abahitamo kugwa. Ni nko “guhishira ikintu ahagaragara,” uko twabivuga. Ibyo bigerwaho binyuze mu ihuriro ry’Ubumuntu n’Ubumana.
I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.
Nshyigikiye iyo mvugo, kuko nshaka kutwibutsa muri iki gihe ko muri Adventisimu harimo inyigisho Gatolika, nibura uhereye igihe Questions on Doctrine yasohokeraga mu 1957, kandi ko iyo nyigisho na yo yazamuye umutwe wayo w’ubugome muri uyu murimo w’ukuri kw’iki gihe wa Future for America. Igitekerezo ni uko Kristo, mu gihe cyo kwigira umuntu, atafashe umubiri yarazwe na Mariya. Birumvikana ko abashyigikira iyi nyigisho batabivuga muri ubwo buryo, ariko nyamara ibyo ni byo bigisha. Nyita inyigisho Gatolika, kuko ihame ry’uko umubiri wa Kristo wari ufite ubutungane nk’ubw’umubiri wa Adamu mbere yo gukora icyaha, ari ryo hame nyine rya satani ryakoreshejwe n’itorero Gatolika mu nyigisho yaryo y’icyitwa “ugusamwa kutanduye.” Kandi niba utamenyereye iyo nyigisho ya gipagani y’“ugusamwa kutanduye,” yigisha ko umubiri wa Kristo wakozwe mu buryo ndengakamere nk’uko kamere yo hasi ya Adamu yari imeze mbere y’uko we na Eva bakora icyaha; cyangwa se, nk’uko bivugwa, ko Kristo yari afite kamere ya Adamu yo mbere yo kugwa, itagira icyaha. Yigisha ko Mariya ubwe yahawe mu buryo bw’igitangaza kamere y’umubiri ya Adamu itaragwa mbere y’uko akora icyaha, kugira ngo abe icyombo gitunganye cya Mwuka Wera cyo kwigirira mu mubiri umwana Yesu mu mubiri we utunganye.
Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.
Birumvikana, abo mu Itorero ry’Abadiventisiti bashimangira umwanzuro nyirizina werekeye ku mubiri wa Yesu, ntiberekeza ku bitangaza ibyo ari byo byose byabaye kuri Mariya, ariko bahindura imirongo ya Mushiki wa Wera hamwe na Bibiliya, kugira ngo bigishe iyo nyigisho nyine ya Gatolika. Kuki maze akanya gato ntandukiriye nkava ku kiganiro cy’igitabo cya Daniyeli? Ngiye kubisubiza.
The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.
Imiterere n’imiterere by’igitangaza bya Daniyeli n’Ibyahishuwe byasohowe n’uguhurizwa hamwe kw’ubumuntu n’Ubumana. Yesu ni Jambo ry’Imana, kandi Bibiliya ni Jambo ry’Imana. Kamere ya Yesu y’Ubumana n’ubumuntu ihagarariwe byuzuye muri Bibiliya. Amagambo arimo ni ay’Ubumana kandi arimo imbaraga yo kurema ihindura imitima n’ibitekerezo. Ayo magambo ni yo mbaraga nyine yazanye ibintu byose kubaho. Ariko abantu Imana yahisemo kuba ibikoresho byayo mu kwandika Bibiliya, bose bari abanyabyaha. Igice cy’ubumuntu muri iyo mibare gihagarariwe n’abantu bacumuye. Bibiliya ni ihuriro ry’ubumuntu n’Ubumana, kandi abahanuzi bari abanyabyaha, nk’uko buri mwana wa Adamu wese yabaye. Kristo ntiyigeze akora icyaha mu gitekerezo, mu ijambo cyangwa mu gikorwa. Ariko yemeye gufata umubiri wa Mariya nyuma y’imyaka ibihumbi bine yo kononekara. Iyo aza kuba yarafashe rwose kamere yo hasi y’umubiri ya Adamu mbere y’uko Adamu akora icyaha, byari gusaba ko n’umwanditsi wese wa Bibiliya aba atarigeze akora icyaha.
The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.
“Guhisha mu buryo bugaragarira buri wese” kwa “ibihe birindwi” mu gitabo cya Daniyeli ntikwakozwe gusa n’amagambo Daniyeli yanditse, ahubwo kwanakozwe no kurushaho n’abantu bacumuye bahinduye Bibiliya ya King James. Abantu bacumuye bakoze ku gitabo cya Daniyeli incuro ebyiri, kandi ibyakozwe byari kuba bidashobokera umuntu uwo ari we wese kubikora hatabayeho kugenzurwa n’ubuhangange bw’Imana mu buryo bw’ubushobozi bwayo bwo kuyobora ibintu.
In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.
Mu nyandiko yacu itaha tuzatangira kugaragaza uburyo Ubumana n’ubumuntu byahishe “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu mu buryo bugaragara igitabo cya Daniyeli, kuko Imana yari yarabimenye mbere, kandi ndetse yarabiteguye, ko bizaba “ibuye risitaza” ry’igeragezwa ku bari mu rugendo rw’umumarayika wa mbere, no ku bari mu rugendo rw’umumarayika wa gatatu.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Umucyo Daniyeli yakiriye ku Mana yawuhawe by’umwihariko ku bw’iyi minsi y’imperuka. Iyerekwa yabonye ari ku nkombe z’Ulayi na Hidekeli, iyo nzuzi zikomeye zo muri Shinari, ubu riri mu nzira yo gusohora, kandi ibintu byose byahanuwe bizahita biba.” Testimonies to Ministers, 112.