In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.
Mu nyandiko iheruka twagaragaje ko Gaburiyeli yatanze umusozo w’“umujinya wa nyuma” kugira ngo yemeze itariki ya 1844, ishingiye ku batangabuhamya babiri. Milleri yasobanukiwe “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, byashyizwe mu bikorwa ku bwami bwa Yuda, ariko ntiyigeze agera aho abona umugambi n’isano by’urubanza rw’“ibihe birindwi” ku bwami bwombi bwa Isirayeli, ubw’amajyaruguru n’ubw’amajyepfo. Niba yarigeze kumenya itandukaniro ry’“umujinya wa nyuma” ryo mu murongo wa cumi n’icyenda birashidikanywaho, nubwo nta gushidikanya ko muri rusange yasobanukiwe ko “umujinya” wari “ibihe birindwi.” Umucyo werekeye umujinya wa mbere n’umujinya wa nyuma wahishuwe na Palumoni mu 1856, ariko waranzwe mu 1863. Nyamara ubutumwa bwa Milleri bw’“ibihe birindwi” bwari ukuri, nubwo bwari bugarukira aho.
Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.
Miller ntiyari kuba yaramenye ko ihembe rito rya Roma ya gipagani ryakujije hejuru kandi rikaramya ubupagani, mu murongo wa cumi n’umwe wa Daniyeli umunani, kuko kuri Miller “gukuraho” byasobanuraga gusa gukuraho muri buri nshuro eshatu bibonekamo muri Daniyeli. Nyamara ubutumwa bwe bwari bukiri ukuri, nubwo bwari bufite aho bugarukira.
The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.
Abayoboke ba Milleri bemeye ko “Ubuturo bwera” buvugwa mu murongo wa cumi n’umwe bwari urusengero rwa gipagani rwari mu mujyi wa Roma (Pantheon), ariko ururimi rw’Igiheburayo si rwo ubutumwa bwabo bwari bushingiyeho. Ubutumwa bwa Miller bwari bwibanze ku gihe cy’ubuhanuzi. Amateka ubutumwa bwabo bwafunguriwemo yababujije kubona ko Leta Zunze Ubumwe z’Amerika ari ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya; ariko ikirenzeho, yanababujije kubona ko ubupapa ari ubwami bwa gatanu bwo mu buhanuzi bwa Bibiliya.
Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.
Bahatirijwe n’amateka babayemo, bakoresheje ubwo buhanuzi babuhuza no gutegereza kwabo ko Kristo agaruka vuba, kandi baratenguhwe, nyamara ubutumwa bwabo bwari ukuri. Igihe Gaburiyeli atanga ibisobanuro by’ayo mayerekwa yombi mu mirongo ya cumi n’itanu kugeza kuri makumyabiri na karindwi, imyumvire ya Miller yamubujije gusobanukirwa ihishurirwa rirushijeho kwaguka ry’ubwami ryagaragajwe no guhindagurika kw’igitsina kwa ya hembe nto mu mirongo ya cyenda kugeza kuri cumi n’ibiri. Aba-Millerite babona Roma yonyine nk’ubwami bwa kane kandi bwa nyuma bwo ku isi mu busobanuro bwa Gaburiyeli.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.
Nuko ubwo jyewe, ari jye Daniyeli, nabonye iryo yerekwa nkashaka kumenya ibisobanuro byaryo, dore hahagarara imbere yanjye usa n’umuntu. Numva ijwi ry’umuntu hagati y’inkombe z’Ulayi, rirahamagara riti: Gaburiyeli, menyesha uyu muntu icyo iri yerekwa risobanura. Nuko aza hafi y’aho nari mpagaze; ageze aho, ubwoba buramfata, nitura nubamye. Ariko arambwira ati: Menya, wa mwana w’umuntu we, kuko iryo yerekwa rireba igihe cy’imperuka. Ubwo yari akivugana nanjye, nari ndyamye ubuti nubamye hasi mu bitotsi bikomeye; ariko arankoraho, anshyira guhagarara nemye. Arambwira ati: Dore ngiye kukumenyesha ibizabaho ku mperuka y’uburakari; kuko iherezo rizaba mu gihe cyagenwe. Ya ntama y’intama y’umugabo wabonye ifite amahembe abiri ni abami b’Abamedi n’Abaperesi. Ya hene y’ihene y’igabo ni umwami w’Ubugiriki; kandi ihembe rinini riri hagati y’amaso yayo ni umwami wa mbere. Nuko iryo hembe rimaze kuvunwa, andi ane arahaguruka mu mwanya waryo; ubwami bune buzahaguruka buvuye muri iryo shyanga, ariko butazaba bufite imbaraga nk’ize. No mu gihe cya nyuma cy’ubwami bwabo, ubwo abanyabyaha bazaba bageze ku rugero rwuzuye, hazahaguruka umwami ufite igitsure gikaze kandi usobanukiwe imigani y’umwijima. Imbaraga ze zizakomera, ariko si ku mbaraga ze bwite; kandi azarimbura mu buryo butangaje, azatera imbere, asohoze imigambi ye, kandi azarimbura abanyambaraga n’ubwoko bwera. Kandi kubera ubuhanga bwe, azatuma uburiganya butera imbere mu kuboko kwe; kandi azishyira hejuru mu mutima we, kandi mu mahoro azarimbura benshi; azahagurukira n’Umutware w’abatware, ariko azavunagurwa bitakozwe n’ukuboko. Kandi iyerekwa ry’umugoroba n’igitondo ryavuzwe ni ukuri; ni cyo gituma urifunga, kuko rizabaho nyuma y’iminsi myinshi. Nanjye Daniyeli, ndacika intege, marana iminsi ndwaye; hanyuma ndahaguruka nkora imirimo y’umwami; kandi natangajwe n’iryo yerekwa, ariko nta warisobanukiwe. Daniyeli 8:15–27.
Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).
Nubwo Daniyeli yahawe iyerekwa ry’Umugezi wa Ulai (rikaba ubu riri mu nzira yo gusohora), mu mateka ya Babuloni, ubwami bwa mbere busigaye hanze y’iryo yerekwa. Bwari bwarashyizwemo nk’umutwe wa zahabu, kandi nk’intare mu bice bya kabiri n’ibya karindwi, ariko ikimenyetso cy’ubuhanuzi cy’uko Babuloni ikurwaho kandi ikazasubizwaho ni cyo cyashimangiwe mu gice cya munani. Nebukadinezari yari yarabaye ikigereranyo cy’igikomere cyica cy’ubupapa ubwo yirukanwaga mu bantu “ibihe birindwi,” bityo agereranya imyaka mirongo irindwi y’ikigereranyo igihe maraya w’i Tiro yibagirana. Mu gice cya munani cya Daniyeli, Babuloni yibagiranwa mu bwami bw’ubuhanuzi bwa Bibiliya maze iyerekwa rigatangirana n’Abamedi n’Abaperesi (impfizi y’intama y’amahwa), hanyuma rigakurikirwa n’Ubugereki (isekurume y’ihene).
The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.
Ubwami bwa Alegizanderi Mukuru bwasenyutsemo ubwami bune bufite imbaraga nke ugereranyije n’iza Alegizanderi, nk’uko byari byaragaragajwe no mu gice cya karindwi n’ingwe yari ifite amababa ane n’imitwe ine. Kane bishushanya iby’isi yose nk’uko bigaragazwa n’amajyaruguru, iburasirazuba, amajyepfo n’iburengerazuba. Mu murongo wa munani w’igice cya munani, hazamutse amahembe ane akomeye yerekezaga ku muyaga ine y’ijuru. Mu gice cya karindwi, amababa ane y’Ubugiriki ahura n’imiyaga ine yo mu gice cya munani, kandi imitwe ine y’Ubugiriki ihura n’ayo mahembe ane akomeye. Imitwe ine n’ayo mahembe ane akomeye bishushanya ubwami bune ubwami bw’umwimerere bwa Alegizanderi bwasenyutsemo, naho amababa ane n’imiyaga ine bishushanya ibice bine by’ukwacikamo. Gutandukanya neza iyi ngingo ni ingenzi kubibona, kuko bishushanya ingingo y’impaka Abamileriti bari bafite irwanya imyumvire gakondo y’Abaporotesitanti ku bwami bwa kane bw’Abaroma.
On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.
Ku bisate byo kuri Habakuki, bigaragazwa n’imbonerahamwe z’abapayiniya zo mu 1843 no mu 1850, hariho ikigereranyo kimwe gusa kitagaragaza ishyirwa mu bikorwa ry’ubuhanuzi, kandi gifitanye isano no gutandukanya imitwe ine n’izigaragara, n’amababa ane n’imiyaga. Mu rwego rwo guhisha ukuri kw’uko Roma ari ubwami bwa kane bw’ubuhanuzi bwa Bibiliya, Satani yazanye impaka zerekeye ibisobanuro nyakuri cyangwa ibitari byo by’imitwe ine n’izigaragara, n’amababa ane n’imiyaga. Satani yabigenje atyo kuko igitabo cya Daniyeli kigaragaza neza ko muri icyo gitabo harimo ikimenyetso kimwe cyihariye cyashimangiye iyerekwa. Igice cy’ibihamya bishimangira icyo kimenyetso kiboneka mu mitwe ine n’izigaragara, no mu mababa ane n’imiyaga. Abaporotesitanti bashyigikiye imyumvire ya satani muri izo mpaka, kandi izo mpaka zari ingenzi cyane mu mateka y’Abamilerite ku buryo bazigaragaje ku mbonerahamwe. Ububasha bushyiraho iyerekwa rya “chazon” mu gitabo cya Daniyeli bumenyekana nk’“abambuzi b’ubwoko bwawe,” kandi Abaporotesitanti bwerekanye ko ubwo bubasha bwari umwe mu ruhererekane rurerure rw’abami b’Abasiriya witwaga Antiochus Epiphanes, naho Miller we abwerekana ko bwari Roma.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Muri iyo minsi benshi bazahagurukira umwami wo mu majyepfo; kandi n’abanyarugomo bo mu bwoko bwawe bazishyira hejuru kugira ngo bashyireho iyerekwa; ariko bazagwa. Daniyeli 11:14.
Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.
Antiyokusi yari umwe mu bami, mu ruhererekane rw’abami bakomotse kuri bumwe mu bwami bune ubwami bwa Alegizanderi bwari bwaracikiyemo. Ihembe rito rivugwa mu murongo wa cyenda wa Daniyeli umunani ryakurikiye ubwami bwa Alegizanderi, kandi umurongo wa cyenda uvuga ko muri bumwe muri bwo havuyemo iryo hembe rito.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Maze muri imwe muri zo haturutse ihembe rito, rikomeza gukomera cyane, ryerekeza mu majyepfo no mu burasirazuba no mu gihugu cyiza. Daniel 8:9.
The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.
Impaka y’icyo kumenya niba Roma ari yo ishyiraho iyerekwa, cyangwa niba umwami w’i Siriya w’umunyantege nke kandi utari uw’agaciro kanini ari we ushyiraho iyerekwa, ikubiyemo n’impaka y’icyo kumenya niba ububasha bw’ihembe rito bwaravuye muri rimwe mu mahembe ane, cyangwa muri umwe mu muyaga ine. Izo si mpaka zikomeye cyane, kuko amateka n’ubuhanuzi bisobanutse neza ko Roma itari urubyaro rw’ubwami bw’Abagiriki, ahubwo ko Roma yari ububasha bushya. Niba Roma yari ubwami bwa kane, noneho “umwe muri yo” wo mu murongo wa cyenda, agomba kuba umwe muri ya miyaga ine cyangwa amababa ane. Niba yari Antiyokusi Epifane, yavuye mu ihembe rya Siriya.
The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.
Abayoboke ba Miller bamenye ko ububasha bwagereranyijwe nk’“abambuzi b’ubwoko bwawe” bwari guhagurukira kurwanya Kristo.
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.
Kandi binyuze mu buriganya bwe, azatuma uburyarya bugwizwa mu kuboko kwe; kandi mu mutima we azishyira hejuru, kandi ku bw’amahoro azarimbura benshi; kandi azahagurukira Umutware w’abatware; ariko azamenagurwa atakozweho n’ukuboko. Daniyeli 8:25.
The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”
“Umutware w’abatware” ni Kristo, kandi Antiyokusi Epifane yabayeho kera cyane mbere y’uko Kristo avuka; ni cyo cyatumye Abamillerite bagaragaza uwo mwanya ku mbonerahamwe ya 1843. Kuri iyo mbonerahamwe bashyizemo itariki 164, nyamara mu by’ukuri ikaba nta shingiro rya Bibiliya ifite, ahubwo yari inyandiko gusa igaragaza akamaro k’impaka zerekeye ubwami bwa kane hagati ya Miller n’abahanga mu bya tewolojiya b’Abaporotesitanti. Iruhande rw’umwaka “164” kuri iyo mbonerahamwe banditse bati: “Urupfu rwa Antiyokusi Epifane, we birumvikana ko atahagurukiye kurwanya Umutware w’abatware, kuko yari amaze imyaka 164 apfuye mbere y’uko Umutware w’abatware avuka.”
Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.
Uyu munsi Ubadivantisiti bigisha ko “abambuzi b’ubwoko bwawe” ari Antiochus Epiphanes, nk’uko n’Abaporotesitanti b’ubuhakanyi babigisha, nubwo Umwuka wahumetswe wanditse ko “igishushanyo cya 1843 cyayobowe n’ukuboko kw’Umwami kandi kitagomba guhindurwa.” Abamilerite bari bazi ko umwami ufite uruhanga rukakaye yari Roma, bityo ntibanyeganyezwa n’inyigisho ya Satani isenya ubushobozi bwo gushinga iyerekwa rya “chazon.” Bibiliya irasobanutse ko aho iyerekwa ritari, abantu barimbuka.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Aho kutagira iyerekwa, abantu bararimbuka; ariko ukomeza amategeko arahirwa. Imigani 29:18.
The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.
Iyerekwa Salomo muri uwo murongo ni iyerekwa rya “chazon”, ari ryo, mu murongo wa cumi na gatatu wa Daniyeli umunani, rigaragaza ubupagani n’ubupapa birimo gusiribanga ubuturo bwera n’ingabo. Ku ba Millerite, izo mbaraga zombi zisenya zagereranyaga ubwami bwa kane bwo mu buhanuzi bwa Bibiliya, kandi iyo batamenya ubwami bwa kane bw’i Roma (abambuzi bo mu bwoko bwawe), ntibaba barashoboye gushinga iryo yerekwa. “Abambuzi bo mu bwoko bwawe” bo mu murongo wa cumi na kane wa Daniyeli cumi n’umwe, bagombaga guhagurukira umwami wo mu majyepfo, bakishyira hejuru, bagashinga iyerekwa kandi bakagwa. Roma yasohoreje buri kimwe muri ibyo biranga.
In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.
Mu gice cya karindwi, ubwami bwa kane bugaragazwa by’umwihariko ko “butandukanye” n’ubwami bwabubanjirije.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.
Nyuma y’ibyo nabonye mu iyerekwa rya nijoro, maze dore inyamaswa ya kane, iteye ubwoba kandi iteye agahinda, kandi ifite imbaraga nyinshi cyane; kandi yari ifite amenyo manini y’icyuma: yarigaga, ikamenagura ibice, maze ibisigaye ikabikandagiza ibirenge byayo: kandi yari itandukanye n’inyamaswa zose zari zabanje kubaho imbere yayo; kandi yari ifite amahembe icumi…. Hanyuma nifuzaga kumenya ukuri kw’iyo nyamaswa ya kane, yari itandukanye n’izindi zose, iteye ubwoba bukabije, ifite amenyo y’icyuma, n’inzara z’umuringa; yarigaga, ikamenagura ibice, maze ibisigaye ikabikandagiza ibirenge byayo; Kandi n’iby’amahembe icumi yari ku mutwe wayo, n’irindi ryameretse, kandi imbere yaryo hakagwa atatu; ni ukuvuga rya hembe ryari rifite amaso, n’akanwa kavugaga amagambo akomeye cyane, kandi isura yaryo yarushaga iy’andi guhangara. Daniyeli 7:7, 19, 20.
The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.
Ubwami bwa kane bwo muri Daniyeli igice cya karindwi bwagaragajwe incuro ebyiri ko bwari “butandukanye” n’ubwami bwabubanjirije. Iyo “ihembe rito” ryo ku murongo wa cyenda riba ryarabaye gusa ugukomeza kw’ihembe ry’Abanyasiriya (Antiyokusi Epifane), ntiryari kuba riratandukanye. Inyamaswa zabanje Roma mu gice cya karindwi zari intare, idubu n’ingwe, zose ari inyamaswa zisanzwe zibaho mu byaremwe; ariko igihe yageraga ku nyamaswa ya kane ifite amenyo y’icyuma n’inzara z’umuringa, Daniyeli ntiyari azi inyamaswa n’imwe yo mu byaremwe yagereranya iyo nyamaswa iteye ubwoba yamiraga byose. Yari itandukanye (diverse). “Ihembe rito” ryo ku murongo wa cyenda ryaturutse muri kamwe mu turere twagereranywaga n’imiyaga ine n’amababa, ntiryaturutse muri rumwe mu mahembe cyangwa mu bikomeye byabwo.
Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.
Mu gice cya munani cya Daniyeli havuga ko “mu gihe cy’imperuka cy’ubwami bwabo, igihe abanyabyaha bazaba bageze ku rugero rwuzuye, umwami ufite igitsure gikaze kandi usobanukiwe imigani y’ubwiru azahaguruka.” Muri “icyo gihe cy’imperuka cy’ubwami bwabo” (Ubugiriki, bwari bwaracitsemo ubwami bune), mu gihe “abanyabyaha bazaba bageze ku rugero rwuzuye,” hazahaguruka umwami mushya.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.
“Ishyanga ryose ryigeze ku rubuga rw’ibikorwa ryemerewe gufata umwanya waryo ku isi, kugira ngo hamenyekane niba rizasohoza imigambi y’Umurinzi n’Uwera. Ubuhanuzi bwakurikiranye kuzamuka no gutera imbere kw’ingoma zikomeye z’isi—Babuloni, Abamedi n’Abaperesi, Ubugiriki, n’Uburoma. Kuri buri imwe muri izo, nk’uko byagenze no ku mahanga adafite imbaraga nyinshi, amateka yongeye kwisubiramo. Buri imwe yagize igihe cyayo cyo kugeragezwa; buri imwe yaratsinzwe, ubwiza bwayo burayoyoka, imbaraga zayo zirashira.” Prophets and Kings, 535.
At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.
Ku iherezo (“mu bihe bya nyuma”) by’ubwami bw’u Bugiriki, igihe igikombe cy’igihe cyabo cy’igeragezwa cyari kimaze kuzura (“igihe abanyabyaha bazaba bageze ku rugero rwuzuye”), “umwami ufite igitsure gikaze” yari kuzahaguruka. Uwo mwami yari gusobanukirwa “amagambo y’umwijima,” kuko yari kuvuga ururimi rutandukanye rwose n’Igiheburayo cy’Abayuda cyangwa Ikigereki cy’ubwami bwabanje, kuko yari kuvuga Ikilatini. Ubwo bwami bwari bwaramenyekanishijwe na Mose nk’ishyanga ryari kuzana igotwa ryo mu myaka ya 66 kugeza ku ya 70 nyuma ya Kristo, aho, mu bindi, inzara yari ikabije cyane ku buryo Abayuda bariye abana babo bwite kugira ngo babeho.
Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.
Kuko utakoreye Uwiteka Imana yawe ufite umunezero n’ibyishimo byo mu mutima, ku bw’ubwinshi bw’ibintu byose; ni cyo gituma uzakorerā abanzi bawe Uwiteka azagutumaho, mu nzara, no mu nyota, no mu bwambure, no mu kubura byose; kandi azakwambika ku ijosi ryawe umutwaro w’icyuma, kugeza aho azakurimburira. Uwiteka azakuzanaho ishyanga riturutse kure, riturutse ku mpera y’isi, ryihuta nk’uko kagoma iguruka; ishyanga ururimi warwo utazumva; ishyanga rifite uburakari bwo mu maso, ritazubaha umusaza, kandi ritazagirira imbabazi umusore; kandi rizarya imbuto z’amatungo yawe n’imbuto z’ubutaka bwawe kugeza aho uzarimbukira; kandi ntirizagusigira imyaka, cyangwa divayi, cyangwa amavuta, cyangwa urubyaro rw’inka zawe, cyangwa imikumbi y’intama zawe, kugeza aho rizakurimburira. Kandi rizakugota mu marembo yawe yose, kugeza aho inkike zawe ndende kandi zikomeye, ibyo wari warizeye, zizagwa mu gihugu cyawe cyose; kandi rizakugota mu marembo yawe yose mu gihugu cyawe cyose Uwiteka Imana yawe yaguhaye. Kandi uzarya urubyaro rw’umubiri wawe bwite, inyama z’abahungu bawe n’iz’abakobwa bawe, abo Uwiteka Imana yawe yaguhaye, mu gihe cyo kugotwa no mu byago bikomeye abanzi bawe bazakugushamo. Gutegeka kwa Kabiri 28:47–53.
In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”
Mu gice cya kabiri cya Daniyeli ubwami bwa kane bwagereranyijwe n’“icyuma,” kandi Mose yavuze “ishyanga” ryagombaga gushyira “ingogo y’icyuma” ku Bayuda. Iryo “shyanga” ryagombaga “kurimbura” Abayuda, kandi ryagombaga kugira umuvuduko nk’uw’igisiga cyitwa kagoma, ari na yo kimenyetso cy’u Roma. Ryagombaga kuba “ishyanga” “ururimi warwo utazamenya,” kuko ururimi rwaryo rwagombaga kuba “amagambo y’umwijima” ku Bayuda. Ryagombaga kuba “ishyanga rifite mu maso harakaye” nk’uko bisobanuwe muri Daniyeli igice cya munani ko ari “umwami ufite mu maso harakaye.” Kandi mu “kugotwa” kwa Yerusalemu, Abayuda bariye “abahungu n’abakobwa” babo.
Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”
Miller yabonye Roma ya gipagani nk’ububasha bwahanuwe na Mose, kandi nk’ubwami bwa kane “bw’icyuma” bwo muri Daniyeli 2, kandi nk’“ishyanga” ryavugaga Ikilatini, atari Igiheburayo cyangwa Ikigereki. Miller ntiyatandukanyaga ubwami bwa kane n’ubwa gatanu mu buhanuzi bwa Bibiliya, kuko kuri we byombi byari Roma gusa. Ni cyo cyatumye, nyuma y’uko Roma ya gipagani ihagurutse mu murongo wa makumyabiri na gatatu, atabona itandukaniro rigaragazwa mu murongo wa makumyabiri na kane. Mu iyerekwa, ya hembe nto yari yaragiye ihindagurika iva ku gitsina-gabo ikajya ku gitsina-gore, hanyuma ikongera kuba igitsina-gabo ikaba igitsina-gore, mu mirongo ya cyenda kugeza ku ya cumi n’ibiri; kandi umurongo wa makumyabiri na gatatu ugaragaza ibiranga ubuhanuzi bwa Roma ya gipagani, naho ibisobanuro bya Gaburiyeli mu murongo wa makumyabiri na kane bigahindukira kuri Roma y’igitsina-gore. Ububasha bwo mu murongo wa makumyabiri na kane bwagombaga kugira “imbaraga zikomeye,” “ariko si ku mbaraga ze bwite: kandi azarimbura ku buryo butangaje, kandi azabasha gutera imbere, no gukora, kandi azarimbura abanyembaraga n’ubwoko bwera.”
Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.
Roma ya Gipapa yagombaga guhabwa ububasha bwa gisirikare bwa Roma ya gipagani, kandi yari kurimbura ubwoko bw’Imana mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu, uhereye mu mwaka wa 538 kugeza mu wa 1798. Yari kurimbura “mu buryo butangaje” kuko ari yo nyamaswa isi yose “itangarira ikayikurikira,” kandi ni yo mbaraga yagombaga “gukora no kugubwa neza” kugeza aho uburakari bwa mbere bwari “bwaragennwe” kurangira mu wa 1798 bwuzuriye.
Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.
Hanyuma mu murongo wa makumyabiri n’itanu, Gaburiyeli akurikiza guhindagurika kwari kwamaze gushyirwaho mu mirongo yasobanuriraga Daniyeli, maze yongera kuvuga kuri Roma ya gipagani, yo binyuze mu bundi bwoko bwa “politiki,” yahuje ubwami bwayo, nk’uko abahanga b’amateka bose babihamya. “Ubucakura” bwa Roma ya gipagani bwari ugutuma amahanga yemera kwifatanya n’ubwami bwayo bwagendaga bwaguka, kandi yakoresheje isezerano ry’amahoro n’uburumbuke kugira ngo yubake ubwo bwami, bitandukanye n’ubwami bwabanje bwari bwararemwe gusa n’imbaraga za gisirikare. Roma ya gipagani kandi yagombaga “guhagurukira Igikomangoma cy’abakomangoma,” nk’uko yabikoze igihe yashyiraga Kristo ku musaraba w’i Karuvari.
Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).
Hanyuma Gaburiyeli yerekeza ku mayerekwa yombi yasobanuriraga Daniyeli, agaragaza ko iyerekwa rya “mareh” ry’ukuboneka (iminsi ibihumbi bibiri na magana atatu) ryari ukuri, kandi ko iyerekwa rya “chazon” ry’ugutambikwa kw’Ahera n’ingabo n’i Roma ya gipagani ndetse n’i Roma ya gipapa ryagombaga “gufungwa (gushyirwaho ikimenyetso),” “ku bw’iminsi myinshi” (kugeza ku gihe cy’imperuka mu 1798).
Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.
Nuko Daniyeli ararwara igihe runaka, hanyuma asubira ku mirimo ye, ariko ntiyari arabyumva neza iyerekwa rya “mareh”, ari ryo yerekwa Gaburiyeli yari yategetswe kumusobanurira. Ni cyo cyatumye Gaburiyeli agaruka mu gice cya cyenda, kugira ngo arangize umurimo we wo gusobanurira Daniyeli iyerekwa rya “mareh”.
In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.
Mu gice cya cyenda cy’igitabo cya Daniyeli, Daniyeli yari yiga Ijambo ry’ubuhanuzi maze amenya binyuze mu byanditswe bya Mose na Yeremiya. Yeremiya yari yaragaragaje ko ubunyage yari arimo bwari kuzamara imyaka mirongo irindwi.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Kandi iki gihugu cyose kizaba umusaka n’igiteye ubwoba; kandi aya mahanga azakorera umwami w’i Babuloni imyaka mirongo irindwi. Maze hazabaho, imyaka mirongo irindwi nirangira, ko nzahana umwami w’i Babuloni n’iryo shyanga, ni ko Uwiteka avuga, mbahora gukiranirwa kwabo, ndetse n’igihugu cy’Abakaludaya; kandi nzakigira amatongo y’iteka ryose. Yeremiya 25:11, 12.
According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.
Nk’uko Mose yabivuze, ubunyage mu gihugu cy’umwanzi bwari guhuza n’igihe igihugu cyazaruhukiramo amasabato yacyo.
And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.
Kandi nzahindura igihugu umusaka; kandi abanzi banyu bazagituramo bazagitangarira. Kandi nzabatatanya mu banyamahanga, kandi nzabakurikiza inkota; nuko igihugu cyanyu kizaba umusaka, n’imidugudu yanyu izaba amatongo. Maze icyo gihe igihugu kizanezererwa amasabato yacyo, igihe cyose kizaba kiri umusaka, namwe mukaba muri mu gihugu cy’abanzi banyu; koko icyo gihe ni bwo igihugu kizaruhuka, kandi kizanezererwa amasabato yacyo. Igihe cyose kizaba kiri umusaka kizaruhuka; kuko kitigeze kiruhuka mu masabato yanyu, igihe mwagituragaho. Abalewi 26:32–35.
Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.
Daniyeli yari yarasobanukiwe, abiheshejwe n’Ijambo ry’Imana ry’ubuhanuzi, rihamijwe n’abagabo babiri, ko ubwoko bwayo bwari bwaratatanyirijwe mu gihugu cy’umwanzi, mu gihe icyo gihugu cyari kuzaruhuka amasabato yacyo. Yasobanukiwe ibyo umwanditsi w’Ibyo ku Ngoma yasobanukiwe ku byerekeye imyaka mirongo irindwi ya Yeremiya.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Nuko abarokotse inkota abajyana i Babuloni; bahindukirayo abagaragu be n’abahungu be kugeza ku ngoma y’ubwami bw’u Buperesi; kugira ngo ijambo ry’Uwiteka ryavuzwe na Yeremiya risohore, kugeza igihe igihugu cyishimiriye amasabato yacyo: kuko igihe cyose cyari giteye umusaka cyubahirije isabato, kugira ngo hasohore imyaka mirongo irindwi. Nuko mu mwaka wa mbere wa Kuro umwami w’u Buperesi, kugira ngo ijambo ry’Uwiteka ryavugiwe mu kanwa ka Yeremiya risohore, Uwiteka abyutsa umutima wa Kuro umwami w’u Buperesi, kugira ngo atangarize mu bwami bwe bwose, kandi abyandike ati, Uku ni ko Kuro umwami w’u Buperesi avuga ati: Ubwami bwose bwo mu isi Imana Uwiteka Nyiringabo yo mu ijuru yabumpaye; kandi yantegetse kuyubakira inzu i Yerusalemu, ho mu Buyuda. Ni nde uri muri mwe wo mu bwoko bwe bwose? Uwiteka Imana ye abane na we, kandi azamuke. 2 Ngoma 36:20–23.
Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.
Daniyeli yasobanukiwe ko imyaka mirongo irindwi Yeremiya yavugaga yo gutatanyirizwa mu gihugu cy’umwanzi, mu gihe igihugu cyarimo cyishimira amasabato yacyo, yari ishingiye ku muvumo w’“inshuro zirindwi” wo mu Balewi makumyabiri na gatandatu; kandi yubahirije uko gusobanukirwa, asohoza umuti wategetswe watangiwe aho ku bantu amaherezo babyukira ku mimerere yabo yo gutatanywa.
And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.
Kandi abazaba bakiriho muri mwe nzabashyira mo gucogora mu mitima yabo mu bihugu by’abanzi babo; kandi urusaku rw’ikibabi gicugushwa n’umuyaga ruzabirukana; bazahunga nk’abahunga inkota; kandi bazagwa igihe nta ubakurikira. Kandi bazagwagwa hejuru y’umwe n’undi, nk’aho bahunze inkota, kandi nta ubakurikira; kandi nta mbaraga muzagira zo guhagarara imbere y’abanzi banyu. Kandi muzarimbukira mu mahanga, kandi igihugu cy’abanzi banyu kizabamira. Nuko abasigaye muri mwe bazarindagira bazize gukiranirwa kwabo bari mu bihugu by’abanzi banyu; kandi no ku bw’ibicumuro bya ba sekuruza babo bazarindagirana na bo. Nibatura gukiranirwa kwabo, no gukiranirwa kwa ba sekuruza babo, hamwe no gucumura kwabo bancumuyeho, kandi bakatura yuko bangendeyeho bagamburuzwa na njye; kandi ko nanjye nabagendeyeho ngahangana na bo, nkabageza mu gihugu cy’abanzi babo; nibwo imitima yabo itakebwe izicishwa bugufi, kandi bakemera igihano cy’ubugome bwabo: ni bwo nzibuka isezerano ryanjye na Yakobo, kandi n’isezerano ryanjye na Isaka, kandi n’isezerano ryanjye na Aburahamu nzarizirikana; kandi nzibuka n’igihugu. Igihugu na cyo kizabasigara, kandi kizanezererwa amasabato yacyo, igihe kizaba kiri umusaka kidafite bo; na bo bazemera igihano cy’ubugome bwabo; kuko, koko kuko basuzuguye amateka yanjye, kandi imitima yabo yangaga urunuka amategeko yanjye. Nyamara kandi, nubwo bazaba bari mu gihugu cy’abanzi babo, sinzabajugunya kure, kandi sinzabanga urunuka ngo ndimbure rwose, ngateshe agaciro isezerano ryanjye na bo; kuko ndi Uwiteka Imana yabo. Ahubwo nzibukira ku bwabo isezerano ry’abasekuruza babo, abo navanye mu gihugu cya Egiputa imbere y’amaso y’amahanga, kugira ngo mbe Imana yabo: Ndi Uwiteka. Ayo ni yo mateka n’amateka y’imanza n’amategeko, Uwiteka yashyizeho hagati ye n’Abisirayeli ku musozi wa Sinayi abinyujije kuri Mose. Abalewi 26:36–46.
Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.
Isengesho rya Daniyeli ryo mu gice cya cyenda rivuga kuri buri ngingo yose y’inama igenewe abisanga batataniye mu gihugu cy’umwanzi. Iryo sengesho rigomba guhuzwa n’isengesho rye ryo mu gice cya kabiri, kuko hamwe agereranya isengesho ry’abo mu Ibyahishuwe igice cya cumi na kimwe, bari bapfiriye mu mihanda y’uwo murwa munini wa Sodomu na Egiputa, basanga na bo bari baratatanyijwe. Daniyeli asoje isengesho rye, Gaburiyeli agaruka kurangiza umurimo wo gusobanura iyerekwa rya “mareh”, nk’uko Umwuka Wera agambiriye kubikorela abahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Nuko nkiri kuvuga, no gusenga, no kwatura icyaha cyanjye n’icyaha cy’ubwoko bwanjye bw’Abisirayeli, no gushyira imbere y’Uwiteka Imana yanjye kwinginga kwanjye kubw’umusozi wera w’Imana yanjye; koko, nkiri kuvuga mu isengesho, wa mugabo Gaburiyeli, uwo nari nabonye mu iyerekwa mu ntangiriro, yoherejwe kuguruka yihuta, ankora ahagana igihe cy’ituro rya nimugoroba. Arambwira, aravugana nanjye, aravuga ati: “Danieli, none ndaje kugira ngo nguhe ubwenge n’ubusobanuro.” Danieli 9:20–22.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.
“Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.
“Nyuma gato mbere y’ugwa rya Babuloni, ubwo Daniyeli yatekerezaga kuri ubu buhanuzi kandi ashaka Imana kugira ngo amenye ibihe, yeretswe urukurikirane rw’amayerekwa yerekeye kuzamuka no kugwa kw’ubwami. Ku iyerekwa rya mbere, nk’uko byanditswe mu gice cya karindwi cy’igitabo cya Daniyeli, yahawe ubusobanuro; nyamara si byose byasobanuwe neza ku muhanuzi. Yanditse agira ati: ‘Ibitekerezo byanjye byanteye guhagarika umutima cyane, kandi mu maso hanjye harahinduka; ariko icyo kintu nakibitse mu mutima wanjye.’ Daniyeli 7:28.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.
“Binyuze mu yerekwa rindi, urumuri rurushijeho rwamurikiwe ku byabaye byo mu gihe kizaza; kandi ni ku iherezo ry’iri yerekwa Daniyeli yumvise ‘umutagatifu umwe avuga, undi mutagatifu abaza uwo mutagatifu wavugaga ati, Mbese iri yerekwa rizageza ryari?’ Daniyeli 8:13. Igisubizo yahawe ngo, ‘Hazaba iminsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzatunganywa’ (umurongo wa 14), cyamuteye urujijo rukomeye. Ashyizeho umwete mwinshi, yashatse gusobanukirwa n’icyo iryo yerekwa risobanura. Ntiyashoboraga kumenya isano iri hagati y’imyaka mirongo irindwi y’ubunyage, nk’uko yari yarahanuwe na Yeremiya, n’iyo myaka ibihumbi bibiri na magana atatu yumvise muri rya yerekwa intumwa yo mu ijuru itangaza ko izashira mbere y’uko ubuturo bwera bw’Imana butunganywa. Marayika Gaburiyeli yamuhaye ubusobanuro bw’igice; nyamara ubwo umuhanuzi yumvaga amagambo ngo, ‘Iryo yerekwa … rizasohora hashize iminsi myinshi,’ yacitse intege aragwa. Yanditse ku byamubayeho ati, ‘Jyewe Daniyeli, nacitse intege, maze mara iminsi runaka ndwaye; hanyuma ndahaguruka nkora imirimo y’umwami; kandi natangajwe n’iryo yerekwa, ariko nta warisobanukiwe.’ Imirongo ya 26, 27.”
“Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.
Aracyarihangayikishijwe ku bwa Isirayeli, Daniyeli yongeye kwiga ubuhanuzi bwa Yeremiya. Bwariasobanutse cyane—busobanutse ku buryo yasobanukiwe, abiheshejwe n’ubu buhamya bwanditswe mu bitabo, “umubare w’imyaka, ijambo ry’Uwiteka ryabwiye umuhanuzi Yeremiya, yuko azasohoza imyaka mirongo irindwi ku marimbi ya Yerusalemu.” Daniyeli 9:2.
“With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.
“Afite kwizera gushingiye ku ijambo ry’ubuhanuzi ridashidikanywaho, Daniyeli yingingiye Uwiteka ko ayo masezerano yasohora vuba. Yingingiye ko icyubahiro cy’Imana kirindwa. Mu byo yasabye, yifatanyije rwose n’abari barananiranye kugera ku mugambi w’Imana, yemera ibyaha byabo nk’aho ari ibye.” Prophets and Kings, 553, 554.