The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, mu buryo bumwe na Bibiliya ari igitabo kimwe, kigizwe n’Isezerano rya Kera n’Isezerano Rishya.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Amateka y’ubuzima, urupfu, n’umuzuko bya Yesu, nk’ay’Umwana w’Imana, ntashobora kugaragazwa mu buryo bwuzuye hatabayeho gihamya ikubiye mu Isezerano rya Kera. Kristo ahishurwa mu Isezerano rya Kera mu buryo busobanutse nk’uko ahishurwa mu Isezerano Rishya. Irya mbere rihamya Umukiza uzaza, naho irya kabiri rihamya Umukiza wamaze kuza mu buryo bwari bwarahanuwe n’abahanuzi. Kugira ngo umugambi wo gucungura ushimwe uko ukwiriye, Ibyanditswe by’Isezerano rya Kera bigomba gusobanukirwa byimazeyo. Ni umucyo w’icyubahiro uturutse mu bihe by’ubuhanuzi byo mu gihe cyashize utuma ubuzima bwa Kristo n’inyigisho zo mu Isezerano Rishya bigaragara mu busobanutse no mu bwiza. Ibitangaza bya Yesu ni gihamya y’ubumana bwe; ariko ibihamya bikomeye kuruta ibindi by’uko ari Umucunguzi w’isi biboneka mu buhanuzi bwo mu Isezerano rya Kera bugereranyijwe n’amateka yo mu Isezerano Rishya. Yesu yabwiye Abayuda ati: ‘Mushakashake mu Byanditswe; kuko mwibwira ko muri byo mufite ubugingo buhoraho, kandi ni byo bimpamya.’ Icyo gihe nta kindi cyanditswe cyariho uretse icy’Isezerano rya Kera; bityo rero, itegeko ry’Umukiza rirumvikana neza.” Spirit of Prophecy, volume 3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Ikimenyetso gikomeye kurusha ibindi byose cyerekana uwo Kristo ari we n’icyo ari cyo, ni uko ubuhanuzi bwo mu Isezerano rya Kera bugereranywa n’isohozwa ryabwo mu mateka yo mu Isezerano Rishya. Ni na ko bimeze ku isano iri hagati y’ibitabo bya Daniyeli n’Ibyahishuwe.
“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.” Acts of the Apostles, 585.
“Mu gitabo cy’Ibyahishuwe ni ho ibitabo byose bya Bibiliya bihurira kandi bikarangirira. Aha ni ho haboneka ibyuzuza igitabo cya Daniyeli. Kimwe ni ubuhanuzi; ikindi ni ibyahishuwe.” Ibyakozwe n’Intumwa, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
Ijambo “complement” risobanura kugeza ku butungane cyangwa ku gusohora byuzuye. Isohozwa ry’ubuhanuzi bwo mu Isezerano rya Kera ryari “ikimenyetso” “gikomeye kurusha ibindi” cy’“ubumana” bwa Kristo. Ikimenyetso gikomeye kurusha ibindi cy’ubumana bw’ubuhanuzi buri mu gitabo cya Daniyeli ni isohozwa ry’ubwo buhanuzi nk’uko bugaragazwa mu gitabo cy’Ibyahishuwe. Ubuhanuzi bwo muri Daniyeli bukomeza mu gitabo cy’Ibyahishuwe, kandi bugera ku gusohora kwabwo kuzuye mu minsi y’imperuka, igihe Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso.
“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 9, 8.
“Ibyahishuwe ni igitabo gifunze ikimenyetso, ariko kandi ni igitabo cyafunguwe. Cyandika ibyabaye by’igitangaza bigomba kuzabaho mu minsi y’imperuka y’amateka y’iyi si. Inyigisho z’iki gitabo zirahamye, si iz’amayobera kandi zidasobanutse. Muri cyo hongera gufatirwamo umurongo umwe w’ubuhanuzi nk’uwafashwe muri Daniyeli. Hari ubuhanuzi bumwe Imana yagiye isubiramo, bityo ikerekana ko bugomba kwitabwaho cyane. Uwiteka ntasubiramo ibintu bidafite agaciro gakomeye.” Manuscript Releases, volume 9, 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
Mu mwaka wa gatatu w’ingoma ya Yehoyakimu umwami w’u Buyuda, Nebukadinezari umwami w’i Babuloni yaje i Yerusalemu, arahagota. Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
Umurongo wa mbere w’igitabo cya Daniyeli urimo ubukire bw’amakuru y’ubuhanuzi iyo usuzumwe neza. Tuzatangira gusuzuma kwacu duhereye kuri Yehoyakimu.
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
Yehoyakimu yari uwa mbere mu bami batatu ba nyuma b’u Buyuda. Kubera iyo mpamvu, ahagarariye ubutumwa bwa marayika wa mbere. Umuhungu we Yehoyakini, wari uzwi kandi ku izina rya Yekoniya cyangwa Konia, yahagarariye ubutumwa bwa marayika wa kabiri. Nyuma ya Yehoyakini haje Sedekiya, uwa nyuma muri abo bami batatu ba nyuma b’u Buyuda. Sedekiya ahagarariye ubutumwa bwa marayika wa gatatu. Hariho abahamya benshi b’ubuhanuzi bashimangira ko Yehoyakimu ari ikimenyetso cy’ubutumwa bwa marayika wa mbere. Ni ingenzi gusobanukirwa ibyo bimenyetso, kuko bigaragaza ko umurongo wa mbere w’igice cya mbere cya Daniyeli werekana ubutumwa bwa marayika wa mbere, kandi uko kuri ni inkingi ituma igice cya mbere gisobanurwa nk’ubutumwa bwa marayika wa mbere bwo mu Ibyahishuwe cumi na bine. Tuzatangirira mu Ngoma ya Kabiri.
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. 2 Chronicles 36:20, 21.
Maze ajyanwa n’inkota ayajyana i Babuloni; bahinduka abagaragu be n’abahungu be kugeza ku ngoma y’ubwami bw’u Buperesi: kugira ngo ijambo ry’Uwiteka rivugiwe mu kanwa ka Yeremiya risohore, kugeza ubwo igihugu cyaruhukiye amasabato yacyo: kuko igihe cyose cyari umusaka cyaruhukaga isabato, kugira ngo huzuzwe imyaka mirongo irindwi. 2 Ngoma 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
Ubunyage i Babuloni bwamaze imyaka mirongo irindwi, kugira ngo igihugu kirusheho kuruhuka amasabato atari yarubahirijwe nk’uko bihuje n’ibivugwa mu gitabo cy’Abalewi igice cya makumyabiri na gatanu. Imyaka mirongo irindwi y’ayo masabato ihwanye n’imyaka magana ane na mirongo cyenda, iyo Isirayeli ya kera yari yarirengagije amabwiriza yo mu Balewi igice cya makumyabiri na gatanu. Imyaka magana ane na mirongo cyenda y’ubugome yabanje imyaka mirongo irindwi y’ubunyage. Ku iherezo ry’iyo myaka magana ane na mirongo cyenda, abami batatu bari gushyirwa munsi y’ubutegetsi bwa Nebukadinezari.
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
Ku iherezo ry’iyo myaka mirongo irindwi y’ubunyage, Uwiteka yahagurukije Kuro, wari uwa mbere mu bami batatu bari gutegeka ko Isirayeli ishobora kugaruka no kongera kubaka Yerusalemu. Aritazerusi yari uwa gatatu muri abo bami batatu, kandi yashyizeho itegeko rya gatatu mu mwaka wa 457 mbere ya Kristo. Iryo tegeko rya gatatu ni ryo ryatangije iyo myaka ibihumbi bibiri na magana atatu ivugwa muri Daniyeli igice cya munani, umurongo wa cumi na kane. Mu mwaka wa 1798, iherezo rya mbere ry’uburakari ryarasojwe, igitabo cya Daniyeli kirafungurwa, maze marayika wa mbere muri ba marayika batatu araza. Marayika wa gatatu yaje ku wa 22 Ukwakira 1844.
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
Abami batatu ba nyuma ba Buyuda bose bahanganye na Nebukadinezari, kandi mu gihe cyo kujyanwa kwa Yehoyakimu mu bunyage, ya myaka mirongo irindwi yatangiye. Yakomeje kugeza i Babuloni irimbuwe, maze umujenerali (Kuro) wari wararimbuye Babuloni, kandi bidatinze nyuma y’ibyo akaza kuba umwami, atanga itegeko rya mbere mu mategeko atatu. Itegeko rya gatatu ni ryo ryatangije ubuhanuzi bw’imugoroba n’igitondo bwarangiranye no kuza kwa marayika wa gatatu mu bamarayika batatu. Kristo buri gihe ahuza iherezo n’itangiriro.
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Intangiriro y’iyo myaka mirongo irindwi yabaye igihe Nebukadinezari yagabaga igitero cya mbere kuri Yerusalemu. Iherezo ry’iyo myaka mirongo irindwi ryaranzwe no kurimbuka kwa Babuloni. Irimbuka rya nyuma kandi ryuzuye rya Yerusalemu ryagezweho ku mwami wa gatatu mu bami batatu bose bari baratewe na Nebukadinezari. Kurimbuka kwa Yerusalemu kwabaye mu buryo bwagiye bukomeza buhoro buhoro. Abo bami batatu ba nyuma bahagarariye ikimenyetso kimwe cy’ubuhanuzi, mu buryo bw’uko bose bari baratewe na Nebukadinezari. Bashushanyaga ayo mategeko atatu na yo ubwayo yari ikimenyetso kimwe, nk’uko byari bimeze no ku bamarayika batatu ku iherezo ry’iminsi ibihumbi bibiri na magana atatu.
“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Mu gice cya karindwi cy’igitabo cya Ezira ni ho itegeko riboneka. Imirongo ya 12-26. Mu buryo bwaryo bwuzuye kurushaho ryatanzwe na Arutazerusi, umwami w’u Buperesi, mu mwaka wa 457 Mbere ya Kristo. Ariko muri Ezira 6:14 inzu y’Uwiteka i Yerusalemu ivugwaho ko yubatswe ‘nk’uko itegeko [‘iteka,’ ku rubibi rw’ipaji] rya Kuro, na Dariyo, na Arutazerusi umwami w’u Buperesi ryari riri.’ Abo bami batatu, mu gutangiza, mu kwemeza bundi bushya, no mu kuzuza iryo tegeko, baritunganyije ku buryo bwuzuye nk’uko ubuhanuzi bwabisabaga kugira ngo hagaragazwe itangiriro ry’imyaka 2300. Iyo hafashwe umwaka wa 457 Mbere ya Kristo, ari wo gihe itegeko ryuzurijweho, nk’itariki y’itegeko, byagaragaye ko buri kintu cyose ubuhanuzi bwavuze ku byumweru mirongo irindwi cyari cyarasohoye.” The Great Controversy, 326.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
Mushiki White agaragaza ko ayo mateka atatu yari ngombwa kugira ngo ubuhanuzi busohore mu buryo bwuzuye. Asobanura isano afitanye, kandi muri uko kubigenza, akagaragaza ibiranga by’iyigankerezo by’ijambo ry’Igiheburayo “ukuri.” Avuga ko itegeko rya mbere ryatangije, irya kabiri ryongera kwemeza, kandi irya gatatu ryuzuza “buri ngingo yose y’ubuhanuzi bwerekeye ibyumweru mirongo irindwi.” Ijambo ry’Igiheburayo “ukuri” riremeshwa no guhuza inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma zo mu nyuguti z’Igiheburayo. Itegeko rya mbere ryatangije, irya kabiri ryongera kwemeza, kandi itegeko rya nyuma ryuzuza ubuhanuzi. Ayo mateka atatu arimo ikimenyetso cya Alfa na Omega, kandi yasohoye ku iherezo ry’ubuhanuzi bw’imyaka mirongo irindwi y’ubunyage i Babuloni, nubwo itegeko rya gatatu ryaje nyuma cyane y’aho iyo myaka mirongo irindwi yarangiriye. Ayo mateka atatu yari ajya atera imbere buhoro buhoro, kandi nubwo yari amateka atatu, yari akiri ikimenyetso kimwe cy’ubuhanuzi.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Malayika wa mbere yaje mu mwaka wa 1798, malayika wa kabiri aza mu mpeshyi yo mu mwaka wa 1844, kandi malayika wa gatatu aza ku wa 22 Ukwakira 1844. Abo bamalayika batatu ni ikimenyetso kimwe cy’ubuhanuzi, kigereranya ubutumwa bwiza bw’iteka ryose bwo mu Byahishuwe igice cya cumi na kane.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Ubutumwa bwa mbere n’ubwa kabiri bwatanzwe mu 1843 no mu 1844, kandi ubu turi munsi y’itangazwa ry’ubwa gatatu; nyamara ubwo butumwa uko ari butatu buracyagomba gutangazwa. Ni ingenzi ubu nk’uko byahoze mbere hose ko busubirirwamo ku bashaka ukuri. Binyuze mu ikaramu no mu ijwi dukwiriye kumvikanisha iryo tangazo, tugaragaza uko bukurikirana, n’uko ubuhanuzi budugeza ku butumwa bw’umumarayika wa gatatu busohora. Ntihashobora kubaho ubwa gatatu hatabanje kubaho ubwa mbere n’ubwa kabiri. Ubu butumwa tugomba kubuha isi tubunyujije mu bitabo byanditswe, mu nyigisho zitangiwe mu ruhame, tugaragaza mu murongo w’amateka y’ubuhanuzi ibintu byabaye n’ibizaba.” Selected Messages, igitabo cya 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
Abami batatu ba nyuma ba Yuda bari ikimenyetso kimwe, kuko bose bagejejwe mu rugero runyuranye rw’ubutware bw’umwami w’i Babuloni. Abami batatu ba nyuma ba Yuda, amateka atatu n’abamarayika batatu, nubwo ari batatu mu buryo butandukanye, na bo bagereranywa nk’ikimenyetso kimwe cy’ubuhanuzi.
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Abami batatu b’imperuka ni kimwe mu bigize imiterere y’ubuhanuzi bw’itangiriro ry’ubuhanuzi bw’imyaka mirongo irindwi y’ubunyage, kandi bityo bakaba kimwe mu bigize iryo tangiriro rigaragaza iherezo ry’imyaka mirongo irindwi y’ubunyage. Ubunyage bwatangiye binyuze mu kugandukishwa buhoro buhoro kw’abami batatu, birangirana no kurimburwa k’ubwami n’umurwa mukuru wabwo. Iherezo ry’ubwo buhanuzi riranga kurimburwa kw’ishyanga n’umurwa mukuru wa Babuloni, kandi icyo ni cyo kiranga ukuza kw’amategeko atatu yagiye atangwa mu buryo bukurikirana. Intangiriro y’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu irangwa n’amategeko atatu yagiye atangwa mu buryo bukurikirana, kandi igaragaza iherezo ry’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, rigizwe n’ubutumwa butatu bwagiye bukurikirana.
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
Abamarayika batatu, n’ubutumwa bwabo butatu buri wese yari afite, bari baragereranyijwe n’abami batatu hamwe n’amategeko yabo atatu agenda akurikirana. Abami batatu batangaje amategeko yabo atatu buri wese yari afite, na bo bari baragereranyijwe n’abami batatu bagenda bakurikirana, buri umwe akaba yaratanze ubutumwa bwe bwo kwigomeka kuri Nebukadinezari. Ubutumwa butatu bwo kwigomeka, bwagereranyaga amategeko atatu, na bwo na none agereranya ubutumwa butatu. Bumwe butangiza ubuhanuzi bw’imyaka mirongo irindwi, na bwo bukazasozwa no gutangira kw’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, busozwa no kuza k’umumarayika wa gatatu mu mwaka wa 1844. Iyo myaka mirongo irindwi igihugu cyagombaga kumaramo kiruhukira Isabato zacyo ntishobora gutandukanywa na tariki ya 22 Ukwakira 1844.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
Yehoyakimu agereranya itegeko rya mbere rya Kuro, kandi nanone n’ubutumwa bw’umumarayika wa mbere bwo mu Byahishuwe igice cya cumi na kane. Ikirenze kuri ibyo, abahamya batatu b’abami batatu ba nyuma b’u Buyuda, amategeko atatu n’ubutumwa bw’abamarayika batatu, batanga amakuru nyayo yerekeye ikimenyetso cya Yehoyakimu, kuko amateka y’ubuhanuzi y’abo bamarayika batatu yagaragajwe n’umwete mwinshi n’uguhumekerwa. Ubutumwa bwose uko ari butatu bugira ukuza kwabwo mu mateka, hanyuma nyuma yaho bugahabwa imbaraga mu mateka.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
Umumarayika wa mbere yaje mu wa 1798, kandi ahabwa ubushobozi ku wa 11 Kanama 1840, binyuze mu kwemezwa kw’ihame ry’uko umunsi ubarwa nk’umwaka.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Mu mwaka wa 1840 habayeho ikindi gusohozwa kw’ubuhanuzi gutangaje kwateje inyungu n’amatsiko bikomeye hose. Imyaka ibiri mbere yaho, Josiah Litch, umwe mu bakozi b’ivugabutumwa bayoboye abandi mu kwamamaza ukuza kwa kabiri, yasohoye inyandiko isobanura Ibyahishuwe 9, ahanura ugusenyuka kw’Ubwami bwa Ottoman. Dukurikije imibare ye, ubwo butegetsi bwagombaga guhirikwa... ku wa 11 Kanama 1840, igihe ubutegetsi bwa Ottoman i Constantinople bushobora kwitezwe ko buzasenyuka. Kandi ibi, ndemera ko ari ko bizagaragara.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Mu gihe nyacyo cyari cyaragenwe, Turukiya, ikoresheje intumwa zayo, yemeye uburinzi bw’ibihugu by’i Burayi byari byishyize hamwe, bityo yishyira munsi y’ubugenzuzi bw’amahanga ya Gikristo. Icyo cyabaye cyujuje neza ubuhanuzi. Igihe ibyo byamenyekanye, imbaga nyinshi zemejwe n’ukuri kw’amahame y’isobanura ry’ubuhanuzi ryari ryaremejwe na Miller n’abo bafatanyaga, maze umutima w’umurimo wo kwamamaza ukuza kwa Kristo uhabwa imbaraga zitangaje. Abantu b’abize kandi bafite icyubahiro bifatanyije na Miller, haba mu kubwiriza no mu gutangaza inyigisho ze, kandi kuva mu 1840 kugeza mu 1844 umurimo ukwira vuba cyane.” The Great Controversy, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
Marayika wa mbere yaje atangaza ugutangira k’urubanza mu 1798, ariko ubutumwa bwari bushingiye ku kwemerwa kw’icyo William Miller yagaragaje ko umunsi umwe mu buhanuzi bwa Bibiliya ugereranya umwaka umwe. Iyo ngingo yemejwe “ku wa 11 Kanama 1840,” maze ubutumwa bwa mbere buhabwa imbaraga. Kubera kudasohora kw’ihanura ry’ukugaruka kwa Kristo mu mwaka wa Bibiliya wa 1843, warambukiye mu mwaka wa 1844, marayika wa kabiri wo mu Ibyahishuwe igice cya cumi na kane yaraje. Kubera kudasohora kw’ihanura mu mpeshyi ya 1844, amatorero y’Abaporotesitanti yanze ihame rya Miller ry’uko umunsi ubarwa nk’umwaka, maze aba abakobwa ba Babuloni. Nyuma y’ibyo ubwo butumwa bwahawe imbaraga mu mpeshyi yo mu 1844, igihe bwifatanyaga n’ubutumwa bwo gutaka kwa Saa sita z’ijoro. Maze ubwo ubutumwa bwo gutaka kwa Saa sita z’ijoro bwasohoraga ku wa 22 Ukwakira 1844, marayika wa gatatu yaje azanye ubutumwa bwe.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
Kubera kutumvira kwa Adventisme y’i Laodiceya mu 1863, ubwoko bw’Imana bwahawe inshingano yo gusubira mu mateka yo kuzerera kwa Isirayeli ya kera mu butayu. Guhabwa imbaraga kw’ubutumwa bwa gatatu kwagombaga gutegereza kugeza ku wa 11 Nzeri 2001. Buri butumwa muri ubwo butatu bugaragara mu mateka, hanyuma nyuma bukagahabwa imbaraga.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
Yehoyakimu na Kuro bagereranya guhabwa imbaraga kw’umumarayika wa mbere, si ukuza kwe. Nubwo Yehoyakimu yari uwa mbere mu bami batatu ba nyuma b’u Buyuda, kandi nubwo agereranya ubutumwa bw’umumarayika wa mbere, ibiranga by’ubuhanuzi agaragaza, ndetse na Kuro na we akabigaragaza, byerekana ko bombi ari ibimenyetso byo guhabwa imbaraga kw’umumarayika wa mbere, atari ibimenyetso by’ukuza kw’umumarayika wa mbere. Ukuza k’ubutumwa bwa mbere mu mateka ya Yehoyakimu kwari Manase, uwa mbere mu bami barindwi ba nyuma b’u Buyuda.
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
Abami barindwi bayoboye mbere y’irimbuka ryuzuye kandi rya nyuma rya Yerusalemu. Abo bami barindwi bagereranya amateka agenda akurikirana, nk’uko byari bimeze ku mateka bashushanyaga kuva mu 1798 kugeza mu 1844. Marayika wa mbere yaje mu 1798, uwa gatatu aza ku wa 22 Ukwakira 1844. Amateka yo kuva mu 1798 kugeza mu 1844 ni amateka ya marayika wa mbere n’uwa kabiri. Amateka ya marayika wa gatatu yatangiye mu 1844. Igihe Mushiki wacu White agaragaza ubusobanuro bw’ikigereranyo cy’inkuba ndwi zo mu Ibyahishuwe igice cya cumi, avuga ko izo nkuba ndwi zigereranya amateka ya marayika wa mbere n’uwa kabiri, ariko atari aya marayika wa gatatu.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Umucyo wihariye Yohana yahawe, wagaragajwe mu nkuba ndwi, wari ugusobanura ibyabaye byari kuzabaho mu gihe cy’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Amateka y’inkuba ndwi zirindwi zo mu Ibyahishuwe igice cya cumi, ashyira ingufu ku mateka yo guhabwa imbaraga kwa marayika wa mbere ku wa 11 Kanama 1840 kugeza ku gucika intege gukomeye ku wa 22 Ukwakira 1844, nyamara kandi akubiyemo amateka yose ya marayika wa mbere n’uwa kabiri. Ikoreshwa rusange ry’inkuba ndwi zirindwi ni uko zigereranya igihe kuva mu 1798 kugeza ku wa 22 Ukwakira 1844. Amateka yo kuza kwa marayika wa mbere kuva mu 1798 kugeza ku gucika intege gukomeye ni amateka ya marayika wa mbere n’uwa kabiri, kandi mu buhanuzi agereranywa n’inkuba ndwi zirindwi. Inkuba ndwi zirindwi kandi zashushanyijwe mbere n’abami barindwi ba nyuma b’u Buyuda. Batatu ba nyuma muri abo bami ntibagaragazaga gusa abami bakurikirana, ahubwo hamwe bagize ikimenyetso kimwe kigizwe n’uwa mbere, uwo hagati n’uwa nyuma.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
Mu mateka y’abamarayika batatu, ubutumwa bwa mbere bwahawe imbaraga ku wa 11 Kanama 1840, kandi Yoyakimu na Kuro bombi bashushanyaga icyo gikorwa.
We will continue to identify these most important truths in the next article.
Tuzakomeza kumenya ayo kuri ukuri kw’ingenzi cyane mu nyandiko ikurikira.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
“Ubunyangamugayo butaryarya bukwiriye guha agaciro na buri munyeshuri. Buri bwenge bukwiriye kwerekeza ku Ijambo ry’Imana ryahishuwe bubaha cyane. Umucyo n’ubuntu bizahabwa abumvira Imana muri ubwo buryo. Bazabona ibintu bitangaje mu mategeko yayo. Ukuri gukomeye kwagumye kutitaweho kandi kutaraboneshwa amaso uhereye ku munsi wa Pentekote, kuzakayangana guhereye mu Ijambo ry’Imana mu butungane bwako kavukire. Abakunda Imana by’ukuri, Umwuka Wera azabahishurira ukuri kwagiye kuzima mu ntekerezo, kandi azanabahishurira ukuri gushya rwose. Abarya umubiri kandi bakanywa amaraso by’Umwana w’Imana bazakura mu bitabo bya Daniyeli n’Ibyahishuwe ukuri kwahumetswe n’Umwuka Wera. Bazatangiza gukora kw’imbaraga zidashobora kuburizwamo. Iminwa y’abana izafungurwa kugira ngo itangaze amayobera yahishwe ubwenge bw’abantu. Uwiteka yahisemo ibipfu byo muri iyi si kugira ngo akoze isoni abanyabwenge, kandi n’ibinyantege nke byo mu isi kugira ngo akoze isoni abanyamaboko.”
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
“Bibiliya ntikwiye kuzanwa mu mashuri yacu kugira ngo icucurirwemo hagati y’ubutizera. Bibiliya igomba kugirwa urufatiro n’ingingo nyamukuru by’uburezi. Ni ukuri ko tuzi byinshi cyane kurushaho by’Ijambo ry’Imana nzima kuruta uko twabimenye mu bihe byahise, nyamara haracyari byinshi birushijeho bigomba kwigishwa. Ikwiye gukoreshwa nk’Ijambo ry’Imana nzima, kandi igahabwa agaciro nk’iya mbere, iya nyuma, kandi iruta byose muri byose. Ni bwo hazabonwa gukura nyakuri kwo mu mwuka. Abanyeshuri bazagira imico y’idini mizima, kuko barya umubiri kandi bakanywa amaraso by’Umwana w’Imana. Ariko keretse yitabwaho kandi igatuburwa neza, ubuzima bw’ubugingo burabora. Mugume mu nzira y’umucyo. Mwige Bibiliya. Abakorera Imana mu budahemuka bazahabwa umugisha. Uwo utareka umurimo uwo ari wo wose ukoranwa ubudahemuka ngo ube utagororewe, azambika ikamba buri gikorwa cyose cy’ubudahemuka n’ubutungane, akoresheje ibimenyetso by’umwihariko by’urukundo rwe no kwemera kwe.” Review and Herald, 17 Kanama 1897.