Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.
Daniyeli igice cya mbere kigereranya ubutumwa bw’umumarayika wa mbere bwo mu Byahishuwe igice cya cumi na kane. Yehoyakimu agaragaza mu buryo bw’ikigereranyo ko ari uguhabwa imbaraga kw’ubutumwa bw’umumarayika wa mbere, atari ukuhagera kwabwo mu “gihe cy’imperuka.” Abahanuzi bose bagaragaza “iminsi y’imperuka” y’urubanza rw’iperereza, bityo icyo gice kikaba kigereranya ku wa 11 Nzeri 2001, igihe igikorwa cy’igeragezwa ry’abanyagihumbi ijana na mirongo ine na bane cyatangiraga. Muri Malaki igice cya gatatu, icyo gikorwa cyagaragajwe nk’igikorwa cyo kwezwa, igihe intumwa itegura inzira kugira ngo intumwa y’isezerano ize itunguranye mu rusengero rwayo. Intumwa itegura inzira, ari na yo “jwi” rirangurura mu butayu, na yo ubwayo ni ikigeragezo, kandi icyo ni kimwe mu bigize igikorwa cyo kwezwa. Muri Malaki igice cya gatatu, abanyagihumbi ijana na mirongo ine na bane bagereranywa nk’abahungu ba Lewi. Abahungu ba Lewi bagereranya abahagaze hamwe n’intumwa Mose, mu bugome bwo kwigomeka kw’inyana y’izahabu, kwagereranyaga ishusho ya ya nyamaswa.
Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.
Gutsinda ikigeragezo cy’ishusho cy’inyamaswa, ni ikindi kigereranyo cya Bibiliya cy’ikigeragezo cya kabiri mu bigeragezo bitatu bigize inzira yo kwezwa. Bene Lewi bagomba gutsinda icyo kigeragezo mbere y’uko bashyirwaho ikimenyetso.
The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.
Gushyirwaho kwo muri Ezekiyeli ibice bya munani n’icyenda, ni urundi rugero rw’umurimo wo kwezwa watangiye ku wa 11 Nzeri 2001. Mu gice cya munani, abari i Yerusalemu amaherezo bapfukamira izuba, bagereranya ibisekuru bine by’U-Adiventisimu bw’i Lawodikiya. Mu gice cya cyenda, abahabwa ikimenyetso, basuhuza kandi baririra ibizira biri gukorerwa muri Yerusalemu. Yerusalemu ni itorero ry’Imana.
The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.
Ubutumwa bw’abamarayika batatu na bwo ni ikigereranyo cy’igikorwa cyo kwezwa. Ubutumwa butatu bugaragaza uburyo bw’igeragezwa ry’intambwe eshatu, kandi birakenewe ko abahungu ba Lewi batsinda ikigeragezo cya mbere kugira ngo babe banemerewe no kugira uruhare mu kigeragezo cya kabiri. Ikigeragezo cya gatatu ni ubwoko butandukanye bw’igeragezo, kuko kigereranya ikigeragezo kigaragaza niba abahungu ba Lewi baratsinze neza ibigeragezo bibiri bya mbere. Ni ikigeragezo cy’ubuhanuzi kigaragaza ukuri. Ikigeragezo cya mbere ni ikigeragezo cy’imirire (mu buryo bw’umwuka), kuko gutsindwa cyangwa kugitsinda bishingira ku kuba abahungu ba Lewi bemera ubutumwa butangwa na Mwuka Muziranenge binyuze kuri Eliya, intumwa itegura inzira y’intumwa y’isezerano.
The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.
Umurongo wa mbere w’igitabo cy’Ibyahishuwe ushimangira uburemere bw’uwo butumwa. Ugaragaza ku bushake ko ubutumwa intumwa ya kimuntu, ihagarariwe nka Yohana, yoherereza amatorero, yabuherewe na Gaburiyeli, wabwakiriye kuri Kristo, na we akaba yari yabwakiriye ku Data. Ubutumwa bwa Eliya bufite ubutware bw’Ubumana, kandi kwanga ubutumwa bwa Yohana, cyangwa bwa Eliya, cyangwa “ijwi rirangurura mu butayu”, ni ukwanga Ibyahishuwe bya Yesu Kristo.
The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.
Ikigeragezo cya kabiri ni ikigeragezo kigaragara, kuko iyo abahungu ba Lewi bamaze kurya ubutumwa bwa Eliya, bwari buri mu kuboko kw’umumarayika wamanutse kugira ngo amurikishe isi ubwiza bwe, baba bemeye uburyo bwa Bibiliya bubafasha gutahura neza ibimenyetso by’ibihe. Ubwo buryo butuma abahungu ba Lewi bamenya ko ibyo bimenyetso by’ibihe bigaragaza yuko itorero na leta biri kwegerana muri Leta Zunze Ubumwe z’Amerika, mu gusohozwa kw’ikigeragezo cy’ishusho y’inyamaswa. Ikirushijeho kugira umumaro, ibyo bimenyetso by’ibihe, iyo bishyizwe mu rwego rw’imirongo y’ivugurura yera, ni byo shingiro rya Alufa na Omega, intangiriro igaragaza iherezo. Imirongo y’ivugurura yera igaragaza ko ubwoko bw’Imana bugomba gukora ibishoboka byose buri mu bushobozi bwabwo kugira ngo bufatanye umurimo wo kwitegura gushyirwaho ikimenyetso cy’Imana.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Nuko rero, bakundwa banjye, nk’uko mwahoraga mwumvira, si uko nkiri kumwe namwe gusa, ahubwo noneho birushijeho cyane ubwo ntari kumwe namwe, mukorere agakiza kanyu mufite ubwoba no guhinda umushyitsi. Kuko Imana ari yo ibakorera muri mwe, kugira ngo mushake no gukora ibyo yishimira. Mukore byose mutitotomba kandi mutagira impaka, kugira ngo mube abatagibwaho umugayo kandi bataryarya, abana b’Imana batabaho umugayo, hagati y’igihe kigoramye kandi cyononekaye, abo murabagiraniramo nk’amatabaza mu isi. Abafilipi 2:12–15.
Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.
Daniyeli, Hananiya, Mishayeli na Azariya, ari bane umubare, bagereranya Abadiventisti b’Umunsi wa Karindwi bo hirya no hino ku isi, bemera ko ku wa 11 Nzeri 2001 ari ho hamenyekaniye ukumanuka kwa marayika wo mu Byahishuwe cumi n’umunani, kandi bagahitamo gufata manu yahishwe iri mu kuboko kwe bakayirya. Iyo manu yahishwe igomba kuribwa, nk’uko intumwa Pawulo imaze kubivuga, igereranya Imana (manu yahishwe), ikorera mu bwoko bwayo kugira ngo ikore ibyo ishaka n’ibiyinezeza byayo byiza. Pawulo agereranya intumwa y’Abafiladelifiya, kandi kwanga ubutumwa bwe byari urupfu. Daniyeli, Hananiya, Mishayeli na Azariya bagereranya abahitamo kurya manu yahishwe.
Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.
Muri abo harimo abo mu bana ba Yuda: Daniyeli, Hananiya, Mishayeli na Azariya. Nuko umutware w’inkone abita andi mazina: Daniyeli amwita Beluteshazari; Hananiya amwita Shaduraki; Mishayeli amwita Meshaki; Azariya amwita Abedenego. Ariko Daniyeli yiyemeza mu mutima we kutihumanya ibyokurya by’umwami, cyangwa divayi yanywaga; ni cyo cyatumye asaba umutware w’inkone ko atamuhumanya. Daniyeli 1:6–8.
Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.
Daniyeli yiyemeje ko yifuza kurya ubutumwa bwamanuwe buvuye mu ijuru ku wa 11 Nzeri 2001, kandi ko yanze n’ubutumwa bushushanyijwe nk’indyo n’icyo kunywa bya Babuloni. Ashipenazi ni we wari waratoranyije mu banyagano b’u Buyuda abazazanwa imbere y’umwami.
And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.
Nuko umwami abwira Ashipenazi umutware w’inkone ze ko bamuzanira bamwe mu bana ba Isirayeli, no mu rubyaro rw’umwami no mu batware; abasore batariho inenge n’imwe, bafite uburanga bwiza, bazi ubwenge bwose, b’abahanga mu bumenyi, basobanukiwe n’ubushishozi, kandi bafite ubushobozi bwo guhagarara mu ngoro y’umwami, abo bazigisha ubuhanga n’ururimi by’Abakaludaya. Daniyeli 1:4, 5.
If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.
Nituramuka urukurikirane rw’ubutware rugaragazwa mu Byahishuwe igice cya mbere, umurongo wa mbere, Nebukadinezari yari yarategetse Ashipenazi gutoranya abana basohoje ubuhanuzi Yesaya yari yarabwiye Hezekiya. Ashipenazi yakiriye ubwo butumwa, hanyuma abuha Melizari, umutware w’inkone. Nebukadinezari ahagarariye Data wo mu ijuru; Ashipenazi ahagarariye Kristo, kandi Melizari ahagarariye Gaburiyeli. Ashipenazi yari azi abana agomba gutoranya, kandi yari azi ko Daniyeli yafata icyemezo gikwiye ku byokurya, mbere y’uko amugeza imbere y’umwami.
Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.
Nuko Imana yari yahesheje Daniyeli kugirirwa neza no gukundwa n’umutware w’inkone. Maze umutware w’inkone abwira Daniyeli ati: Ntinya databuja umwami wabageneye ibyokurya n’ibyo kunywa; kuko ni iki cyatuma abonye mu maso hanyu hasa nabi kurusha urubyiruko rw’abo mu rwego rumwe namwe? Bityo mwatuma nshyira umutwe wanjye mu kaga imbere y’umwami. Daniyeli 1:9, 10.
Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.
Aha Melizari agaragaza intambwe ya mbere y’ubutumwa bw’abamarayika batatu. Intambwe ya mbere ni ugutinya Imana, nk’uko bigaragazwa no gutinya kwa Melizari Nebukadinezari. Ijambo ry’Igiheburayo risobanura “ukuri,” ryaremwe rihurijwe hamwe inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma by’inyuguti z’Igiheburayo, ryamaze kugaragazwa muri izi nyandiko ko rigereranya gahunda y’igeragezwa ry’intambwe eshatu y’ubutumwa bw’abamarayika batatu. Bityo, byashingiwe ku batangabuhamya benshi ko ubutumwa bw’umumarayika wa mbere bwari bukubiyemo ibigeragezo uko ari bitatu muri bya bigeragezo bitatu bigereranywa n’ubutumwa bw’abamarayika batatu. Ubutumwa bw’umumarayika wa mbere bugaragazwa nk’ubutumwa bwiza bw’iteka ryose, bityo bugasobanurwa ko ari bwo butumwa bwiza bumwe kuva mu minsi ya Adamu kugeza ku Kugaruka kwa Kabiri kwa Kristo.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Nuko mbona undi mumarayika aguruka aringanije ijuru rwagati, afite ubutumwa bwiza bw’iteka ryose bwo kubwira abatuye mu isi, n’amahanga yose, n’imiryango yose, n’indimi zose, n’abantu bose, avuga n’ijwi rirenga ati: Nimutinye Imana, muyihimbaze; kuko igihe cyo guca urubanza kwayo gisohoye; kandi muramye Iyaremye ijuru n’isi n’inyanja n’amasōko y’amazi. Ibyahishuwe 14:6, 7.
The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.
Intambwe ya mbere y’ubutumwa bw’umumarayika wa mbere ni ugutinya Imana. Intambwe ya kabiri ni ukuyiha icyubahiro, naho iya gatatu ni ukuza kw’igihe cy’urubanza rwayo. Mu isano bifitanye n’ubundi butumwa bw’abo bamarayika babiri, ubutumwa bw’umumarayika wa mbere ni ubu ngo: “Nimutinye Imana.” Hanyuma ubutumwa bw’umumarayika wa kabiri butangaza kugwa kwa Babuloni, kandi haba mu rugendo rw’Abamilerite rw’umumarayika wa mbere, cyangwa mu rugendo rw’umumarayika wa gatatu, umuhamagaro wo kuva muri Babuloni ni ho ihishurwa ry’isukwa rya Mwuka Wera risohozwa. Muri icyo gihe, cyaba kigereranywa no Kurira kwa Saa Sita z’Ijoro, n’ijwi rirenga, cyangwa imvura y’itumba n’impeshyi, abatangaza ubwo butumwa bahimbaza Imana. Ubutumwa bw’umumarayika wa kabiri ni ho Imana ihabwa icyubahiro, kandi icyo gihe kiyobora ku ngingo y’igihe aho urubanza rw’iperereza rwatangiriye mu mateka y’Abamilerite, cyangwa urubanza rw’indaya ya Babuloni rubaho mu gihe cy’ikibazo cy’itegeko ryo ku Cyumweru.
Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.
Ubwoba bwa Melizari bugereranya ubutumwa bw’umumarayika wa mbere, kandi ni bwo butangiza ikigeragezo cy’iminsi cumi cyerekeye indyo, aho umubare cumi na wo usobanura ikigeragezo. Imvugo ya Melizari yo gutinya umwami yari imeze nk’iya Daniyeli yo gutinya Imana kuruta umwami, no kwiyemeza mu mutima we kutanduzwa n’indyo ya Babuloni. Igihe ikigeragezo cya Daniyeli n’abo batatu b’intwari cyamaze cyari imyaka itatu, bityo kikaba kigereranya intambwe eshatu z’ubutumwa bw’abamarayika batatu.
And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.
Nuko umwami abagenera ibyokurya bya buri munsi byo ku meza y’umwami, n’umuvinyu umwami yanywaga; bityo bakarererwa imyaka itatu, kugira ngo nimara gushira bazahagarare imbere y’umwami. Daniel 1:5.
Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.
Igice cya mbere cya Daniyeli kigereranya guhabwa imbaraga k’ubutumwa bw’umumarayika wa mbere, kandi ni ho haranga intangiriro y’ikigeragezo cy’ibyokurya, ari cyo mu mateka y’Abamilerite cyagereranyijwe no kurya agatabo gato. Igihe cy’igeragezwa cya Daniyeli na ba bandi batatu b’intwari cyasohorejwe mu minsi icumi ya mbere muri iyo myaka itatu. Icumi ni ikimenyetso cy’igikorwa cy’igeragezwa nk’uko cyagaragajwe na Isirayeli ya kera igihe banengaga ikigeragezo cya cumi cyagereranyijwe n’ubutumwa bwa Yosuwa na Kalebu. Kandi cyongeye kugaragazwa no mu gihe cy’itotezwa mu itorero ry’i Simuruna.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Ntutinye ibyo ugiye kubabazwa na byo; dore, Satani azajugunya bamwe muri mwe muri gereza, kugira ngo mugeragezwe; kandi muzagira umubabaro iminsi icumi: ujye uba indahemuka kugeza ku rupfu, nanjye nzaguha ikamba ry’ubugingo. Ibyahishuwe 2:10.
The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.
Inama yaherejwe itorero ry’i Simuruna ni uko ritagomba gutinya igikorwa cyo kugeragezwa, kuko iyo baba baratinye Imana, yari kubagororera uko gutinya kwabo kwubaha Imana ikabaha ikamba ry’ubugingo. Uko gutinya Imana kugereranywa n’icyifuzo cya Daniyeli cyo kurya manu yo mu ijuru.
Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.
Nuko Daniyeli abwira Melizari, umutware w’inkone yari yarashyizeho gutegeka Daniyeli, Hananiya, Mishaeli na Azariya, ati: Ndakwinginze, gerageza abagaragu bawe iminsi cumi; baduhe kurya imboga, kandi baduhe amazi yo kunywa. Hanyuma isura yacu izasuzumwe imbere yawe, n’isura y’abana barya ku byokurya by’umwami; kandi uko uzabona, abe ari ko ugirira abagaragu bawe. Nuko yemera ibyo muri iyo ngingo, maze abagerageza iminsi cumi. Daniyeli 1:10–14.
The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.
Ikigeragezo cya mbere kwari ugutinya Imana, nk’uko bigaragazwa na Meluzari na Daniyeli, ubwo Daniyeli yari yariyemeje mu mutima we kutiyandurisha ibyokurya n’ibinyobwa by’i Babuloni. Ikintu cya kabiri kigize ubutumwa bw’umumarayika wa mbere ni uguhimbaza Imana, kandi ibyo bigereranya ukugaragarira amaso kw’ingaruka z’imirire. Nyuma y’iminsi icumi, Daniyeli na ba bandi batatu b’ingenzi bahimbarije Imana mu isura yabo y’umubiri.
And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.
Nuko rero nyuma y’iminsi icumi, mu maso habo hagaragaye harushaho kuba heza, kandi imibiri yabo yari ibyibushye kuruta iy’abana bose bāryaga ku mugabane w’ibyokurya by’umwami. Ni ko Melizari akuraho umugabane w’ibyokurya byabo n’umuvinyu bagombaga kunywa; maze abaha ibinyampeke. Kandi abo bana bane, Imana ibaha ubwenge n’ubuhanga mu myigire yose no mu bumenyi bwose; naho Daniyeli yari afite gusobanukirwa mu byo yeretswe byose no mu nzozi zose. Daniyeli 1:15–17.
The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.
Abo bana bane batsinze ikigeragezo cya mbere cyerekeye indyo, ari na cyo Adamu na Eva baguyemo, kandi kikaba cyagereranyaga ikigeragezo cya mbere Kristo yahise ahura na cyo akimara kubatizwa. Umubatizo wa Kristo wari uguhabwa imbaraga kw’ubutumwa bwa mbere mu murongo we w’ubuhanuzi. Wahaye imbaraga kandi wemeza ubutumwa bwatangajwe n’“ijwi rirangurura mu butayu”. Hanyuma, nk’uko byagendekeye Daniyeli na ba bandi batatu b’intwari, Kristo yageragerejwe ku byerekeye indyo iminsi mirongo ine, nk’uko na Daniyeli yageragerejwe iminsi icumi. Daniyeli na Kristo bashushanyaga ikigeragezo cya manu yahishwe yari mu kuboko kwa marayika wamanutse ku wa 11 Nzeri 2001. Hari hakurikiraho ibindi bigeragezo bibiri kuri Kristo, no kuri Daniyeli. Ikigeragezo cya kabiri ni ho Daniyeli na ba bandi batatu b’intwari bahesheje Imana icyubahiro binyuze mu maso habo. Ikigeragezo cyakurikiye icya ndyo kuri Kristo na cyo cyagereranyaga ubwiza.
And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.
Maze Satani aramubwira ati: Niba uri Umwana w’Imana, tegeka iri buye rihinduke umugati. Yesu aramusubiza ati: Handitswe ngo: Umuntu ntazabeshwaho n’umugati gusa, ahubwo azabeshwaho na buri jambo ry’Imana. Maze Satani amujyana ku musozi muremure, amwereka ubwami bwose bwo mu isi mu kanya gato. Satani aramubwira ati: Ubu butware bwose n’ubwiza bwabwo nzabiguha; kuko nabihawe, kandi uwo nshatse wese ndabimuha. Nuko rero, niwunama ukandamya imbere yanjye, byose bizaba ibyawe. Yesu aramusubiza ati: Va imbere yanjye, Satani; kuko handitswe ngo: Uramye Uwiteka Imana yawe, abe ari we wenyine ukorera. Matayo 4:3–8.
After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
Nyuma y’uko Kristo amaze gutsinda ikigeragezo cy’imirire, Satani yahise amuha “ubwiza” bw’ubwami bwose bwo mu isi, ariko Kristo ahitamo guhimbaza Umwami uruta abami bose. Adamu na Eva batsinzwe ikigeragezo cya mbere, maze bahita bashaka guhisha ubusa bwabo bakoresheje amababi y’umutini, kuko batari bakigaragaza ubwiza bw’Imana, nk’uko bwashushanywaga n’umwambaro w’umucyo bari barambaye mbere. Igihe Daniyeli na ba basore batatu b’intwari batsindaga ikigeragezo cy’imirire, bahise bahabwa “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”
They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.
Batsinze ikizamini cya kabiri, cyari ikizamini cyo kubona cyari cyarakozwe na Melizari. Mu mateka y’Abamillerite, ubutumwa bw’umumarayika wa kabiri bwaranze itandukaniro hagati y’abemeye n’abanze ubutumwa bw’“ijwi” rirangurura mu butayu, nk’uko ryagereranywaga na William Miller. Mu buryo bw’ubuhanuzi, icyo gihe urugendo rw’Abamillerite rwahise ruba ihembe rigaragara kandi ari ryo ryonyine ry’ukuri rya Giprotestanti, naho abanze ubwo butumwa n’urwo rugendo bahinduka abakobwa ba Roma. Bari barahisemo kurya indyo no kunywa vino bya Babuloni, mu kubirwanya n’igitabo gitoya. Nyuma y’imyaka itatu, Daniyeli n’abanyacyubahiro bazanwe imbere kugira ngo bacirwe urubanza na Nebukadinezari.
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.
Nuko ku iherezo ry’iminsi umwami yari yaravuze ko babazanira, umutware w’inkone yabazanye imbere ya Nebukadinezari. Nuko umwami avugana na bo; maze muri bo bose ntihaboneka uhwana na Daniyeli, Hananiya, Mishayeli na Azariya; ni cyo cyatumye bahagarara imbere y’umwami. Kandi mu byo umwami yababazagaho byose by’ubwenge n’ubushishozi, yabasanze baruta incuro cumi abanyabugenge n’abapfumu bo mu bwami bwe bwose. Nuko Daniyeli akomeza kubaho ageza mu mwaka wa mbere w’umwami Kuro. Daniyeli 1:18–21.
Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.
Daniyeli na ba batatu b’indashyikirwa batsinze ikigeragezo cy’iminsi “icumi,” maze nyuma yaho basangwa barusha abandi bose ubwenge incuro “icumi” igihe batsindaga ikizamini cyabo cya nyuma.
Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.
Igice cya mbere cya Daniyeli ni cyo kivugwamo bwa mbere ubutumwa bw’umumarayika wa mbere mu gitabo kigizwe n’ibitabo bya Daniyeli n’Ibyahishuwe. Gifite ibiranga bimwe n’iby’umumarayika wa mbere wo mu Ibyahishuwe igice cya cumi na kane. Gishyigikira ukuri kwabanje kuvugwa mu murongo wa mbere w’Ibyahishuwe, kuko Nebukadinezari yahaye ubutumwa Ashipenazi, na we abugeza kuri Melizari, hanyuma uwo aza kugirana imishyikirano na Daniyeli. Data yahaye Kristo ubutumwa, na we abugeza kuri Gaburiyeli, hanyuma uwo aza kugirana imishyikirano na Yohana.
The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.
Ubutumwa butangazwa, ari bwo butumwa ubu buri guhishurwa, bugaragaza uburyo bwo gutumanaho kwa Data ku rusengero rwe. Ikintu cya mbere Data ahitamo kugaragariza urusengero rwe ni inzira y’ibizamini by’intambwe eshatu by’abamarayika batatu. Ijambo ry’ubuhanuzi ry’Imana ryasobanuye mu bwitonzi bwinshi iyo nzira hakoreshejwe imirongo myinshi y’ubuhanuzi, kandi no hakoreshejwe amateka y’Abamillerite. Ayo kuri ni kimwe mu bice by’ingenzi by’umunā wahishwe wari mu kuboko kw’umumarayika ubwo yamanukaga ku wa 11 Nzeri 2001.
It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.
Ntibishoboka kugira uruhare, bityo rero no gutsinda ikigeragezo cya kabiri, niba utaratsinze ikigeragezo cya mbere. Uku kuri kwagaragajwe mu buryo busobanutse mu mateka ya Kristo n’ay’Abamilerite. Daniyeli igice cya kabiri ni ikigeragezo cya kabiri, ari cyo nk’uko Mushiki waacu White avuga, “amaherezo yacu y’iteka azagenerwaho.” Arongera akavuga ko ari ikigeragezo tugomba “gutsinda, mbere y’uko dushyirwaho ikimenyetso.” Icyo kigeragezo ubu kiri hafi kurangira.
Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.
Igice cya kabiri cya Daniyeli kivuga ibyerekeye ikigeragezo cy’ishusho y’inyamaswa, kandi birakwiriye rwose ko icyo gice kivuga iby’ishusho ikomeye, kandi ko byabaye gusa kubera ko Daniyeli yari yaratsinze ikigeragezo cy’imirire, kandi agahezagirwa guhabwa “inshuro icumi” kurushaho “gusobanukirwa” n’“ubwenge,” ari byo byatumye ashobora kumenya icyo kigeragezo. Nk’uko biri no ku muburo w’icyo kigeragezo mu nyandiko za Ellen White, ikigeragezo cy’ishusho kivugwa mu gice cya kabiri cya Daniyeli ni ikigeragezo gishushanya ingaruka z’ubuzima cyangwa urupfu.
For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.
Ni cyo cyatumye umwami arakara, agira umujinya mwinshi cyane, ategeka ko abanyabwenge bose b’i Babuloni bicwa. Nuko itegeko rirasohoka ry’uko abanyabwenge bagombaga kwicwa; maze bashaka Daniyeli na bagenzi be ngo na bo bicwe. Daniyeli 2:12, 13.
There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.
Hari ibindi bibazo bike by’ubuhanuzi biri mu gice cya mbere cya Daniyeli dukeneye gusuzuma, kandi tuzakomeza kubivugaho mu nyandiko ikurikira.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Nabonye itsinda ryari rihagaze ririnzwe neza kandi rikomeye, ridaha urwaho na ruto abashakaga guhungabanya ukwizera kw’umubiri wari usanzwe ushinzwe. Imana yabitegerezaga ibishimye. Neretswe intambwe eshatu—ubutumwa bwa marayika wa mbere, uwa kabiri, n’uwa gatatu. Marayika wari umperekeje aravuga ati: ‘Azabona ishyano uzimura ibuye cyangwa ugakoma ku gasumari k’ubu butumwa. Gusobanukirwa nyakuri ubu butumwa bifite akamaro k’ingenzi cyane. Iherezo ry’ubugingo rishingiye ku buryo bwakirwa.’ Nongera kumanurirwa muri ubu butumwa, mbona ukuntu ubwoko bw’Imana bwaguze uburambe bwabwo ikiguzi gihenze. Bwari bwarabonetse binyuze mu mibabaro myinshi no mu ntambara zikomeye. Imana yari yarabayoboye intambwe ku yindi, kugeza ubwo ibashyize ku musingi ukomeye, utanyeganyezwa. Nabonye abantu ku giti cyabo begera uwo musingi bakawusuzuma. Bamwe, banezerewe, bahise bawukandagira. Abandi batangira kunenga umusingi. Bashakaga ko ukorerwaho ibyahindurwa, maze uwo musingi ukarushaho kuba uwuzuye, kandi abantu bakarushaho kugira umunezero. Bamwe bavuye kuri uwo musingi ngo bawusuzume maze batangaza ko washyizweho nabi. Ariko nabonye ko hafi ya bose bahagaze bashikamye kuri uwo musingi kandi bahuguraga abawuvuyeho guhagarika ibyo kwitotomba; kuko Imana ari Yo Mubyubatsi Mukuru, kandi bo barwanaga na Yo. Basubiragamo umurimo w’Imana w’igitangaza, wari warabayoboye ukabageza kuri uwo musingi ukomeye; maze bunze ubumwe, bahanika amaso yabo mu ijuru, kandi n’ijwi riranguruye bahimbaza Imana. Ibyo byakoze ku bamwe muri ba bandi bari baritotombeye uwo musingi bakawuvaho, na bo bongera kuwukandagiraho bafite isura yoroheje.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Neretswe ngaruke ku itangazwa ryo kuza kwa mbere kwa Kristo. Yohana yatumwe afite umwuka n’imbaraga bya Eliya kugira ngo ategurire Yesu inzira. Abanze kwakira ubuhamya bwa Yohana ntibungukiwe n’inyigisho za Yesu. Kurwanya kwabo ubutumwa bwahanuraga ukuza Kwe kwabashyize ahantu batashoboraga kwakira bitabagoye ibihamya bikomeye cyane by’uko Yari Mesiya. Satani yayoboye abanze ubutumwa bwa Yohana gukomeza kujya kure yaho, banga Kristo kandi bamubamba ku musaraba. Mu gukora batyo, bishyize ahantu batashoboraga kwakira umugisha wo ku munsi wa Pentekote, wari kubigisha inzira yinjira mu buturo bwo mu ijuru. Gutabukamo k’umwenda ukingiriza wo mu rusengero kwagaragaje ko ibitambo n’imihango bya Kiyahudi bitari bikizakirwa. Igitambo gikomeye cyari cyatanzwe kandi cyarakiriwe, kandi Mwuka Wera wamanutse ku munsi wa Pentekote wakuye ibitekerezo by’abigishwa ku buturo bwo ku isi abijyana ku bwo mu ijuru, aho Yesu yari yarinjiye kubw’amaraso Ye bwite, kugira ngo asukire ku bigishwa Be ibyiza by’impongano Ye. Ariko Abayahudi basigaye mu mwijima mwinshi rwose. Batakaje umucyo wose bashoboraga kugira ku mugambi w’agakiza, kandi bakomeza kwiringira ibitambo byabo n’amaturo yabo bitagira umumaro. Ubuturo bwo mu ijuru bwari bwarasimbuye ubwo ku isi, nyamara nta bumenyi bari bafite bw’iyo mpinduka. Ni cyo cyatumye batabasha kungukirwa n’ubuvugizi bwa Kristo ahera.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Benshi bitegereza n’ubwoba inzira Abayuda bayobotse yo kwanga no kubamba Kristo; kandi uko basoma amateka y’ukuntu yakorewe ibiteye isoni, batekereza ko bamukunda, kandi ko batari kumwihakana nk’uko Petero yabigenje, cyangwa ngo bamubambe nk’uko Abayuda babigenje. Ariko Imana, isoma imitima y’abantu bose, yagejeje ku igeragezwa urwo rukundo bakomezaga kuvuga ko bumva bakunda Yesu. Ijuru ryose ryitegerezaga n’inyota ikomeye cyane ukuntu ubutumwa bw’umumarayika wa mbere bwakiriwe. Ariko benshi bavugaga ko bakunda Yesu, kandi bakarira uko basomaga inkuru y’umusaraba, bashinyaguye inkuru nziza y’ukuza kwe. Aho kwakirana ubutumwa ibyishimo, batangaje ko ari ubuyobe. Bangaga abakundaga ukugaragara kwe maze babirukana mu matorero. Abanze ubutumwa bwa mbere ntibashoboraga kugirirwa umumaro n’ubwa kabiri; kandi nta n’ubwo bagiriwe umumaro n’ijwi ryo mu gicuku, ryagombaga kubategurira kwinjirana na Yesu, kubwo kwizera, ahera cyane h’urusengero rwo mu ijuru. Kandi kubera ko banze ubwo butumwa bubiri bwa mbere, bashegeshe cyane ubwenge bwabo ku buryo batabasha kubona umucyo n’umwe mu butumwa bw’umumarayika wa gatatu, bugaragaza inzira ijya ahera cyane. Nabonye ko nk’uko Abayuda babambye Yesu, ni ko amatorero y’izina yabambye ubu butumwa; ni cyo gituma badafite kumenya inzira ijya ahera cyane, kandi ntibashobora kugirirwa umumaro no kwinginga kwa Yesu akorera aho. Nk’Abayuda batambaga ibitambo byabo bitagira umumaro, na bo batanga amasengesho yabo atagira umumaro bayerekeje ku cyumba Yesu yavuyemo; kandi Satani, yishimiye ubwo buriganya, yambara ishusho y’iyobokamana, akayobora ibitekerezo by’aba biyita Abakristo abyerekeza kuri we ubwe, akoresha imbaraga ze, ibimenyetso bye n’ibitangaza by’ibinyoma, kugira ngo abakomeze mu mutego we.” Early Writings, 258–261.