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# The Book of Daniel - Number One-Hundred and Seventy-Five

Igitabo cya Daniyeli - Ijana na Mirongo Irindwi na Gatanu

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Kristo Wahawe Icyubahiro: Amasano y’Ubuhanuzi muri Daniyeli no mu Byahishuwe

Author

Jeff Pippenger

Published

April 5, 2024

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The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Ibyerekwa rya Kristo riri mu gice cya cumi cya Daniyeli ni ryo ryerekwa nyine Yohana yabonye mu Ibyahishuwe. Ryari iyerekwa rya “marah”, ari ryo mvugo y’igitsinagore ya rya yerekwa rya “mareh” ry’ukuboneka kwa Kristo. “Mareh” ni iyerekwa ry’imyaka ibihumbi bibiri na magana atatu, kandi ubusobanuro bwaryo bw’ibanze ni “ukuboneka.” “Ukuboneka” kwa Kristo haba kuri Daniyeli no kuri Yohana byombi byari amayerekwa ya Kristo wahawe ikuzo.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:4–6.

> Ku munsi wa makumyabiri n’ine w’ukwezi kwa mbere, nkiri ku nkombe z’umugezi munini witwa Hidekeli; ni bwo nazamuye amaso yanjye, ndareba, mbona umugabo umwe wambaye imyenda y’ibitare byiza, kandi mu rukenyerero rwe yari akenyeje izahabu inoze y’i Ufazi. Umubiri we wari umeze nka berili, mu maso he hasa n’umurabyo, amaso ye ameze nk’amatara y’umuriro, amaboko ye n’ibirenge bye bisa n’umuringa usennye neza, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’imbaga. Daniyeli 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Ijambo “mareh” risobanura “ishusho y’iboneka” rihindurwa ngo “ishusho y’umurabyo,” muri uwo murongo. Iryo jambo rikoreshejwe incuro enye mu gice cya cumi, kandi incuro ebyiri rihindurwamo “iyerekwa,” naho izindi ncuro ebyiri rihindurwamo “ishusho y’iboneka.” Ryongeye gukoreshwa izindi ncuro eshatu mu mimerere yaryo y’igitsinagore. Ijambo “marah” ni imvugiro y’igitsinagore y’iyerekwa ry’“ishusho y’iboneka.” Risobanurwa ngo “indorerwamo,” kandi ni inshinga-nkomezajambo “itera” ikintu kubaho igihe kibonwe.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Inshinga ikomoka ku mugereka w’impamvu ni ijambo rikomoka ku muterendajambo rigatera ikintu kuba cyangwa rikagira ingaruka ritanga. Mu rurimi no mu kibonezamvugo, akenshi ryerekeza ku nshinga cyangwa ku nyubako z’amagambo zigaragaza igitekerezo cyo gutera umuntu cyangwa ikintu gukora igikorwa runaka cyangwa kugira imimerere runaka.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Urugero, mu nteruro “Yatumye aseka,” inshinga “yatumye” ni iy’itererakikorwa kuko igaragaza ko icyo umutwe w’interuro uvugwaho (we) yakoze ari ugutera icyo igikorwa kugarukira ku ntego (we) kugira ngo ikore igikorwa (guseka).

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“Natunganyije imodoka yanjye.” (Muri iyi nteruro, umutwe w’interuro “njye” ni wo watumye undi muntu akora igikorwa cyo gutunganya imodoka.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“Yatumye abanyeshuri be kwiga kugira ngo bategurirwe ikizamini.” (Aha, igikorwa nyir’izina “Yatumye” kigaragaza ko nyir’ubwite “We” yateye abanyeshuri be gukora igikorwa cyo kwiga bitegura ikizamini.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“Yogosheshe umusatsi.” (Muri iki gihe, insimburazina y’ikorwa “Y-” yerekana ko nyir’ukuvugwaho ari we watumye undi muntu amukatira umusatsi.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Sosiyete yatumije ko inyubako ivugururwa.” (Muri iyi nteruro, sosiyete yateje undi muntu gukora igikorwa cyo kuvugurura inyubako.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“Tuzatuma abana gufasha imirimo yo mu rugo.” (Aha, umutwe w’interuro “Twebwe” uteganya gutuma abana bagira uruhare mu gikorwa cyo gufasha imirimo yo mu rugo.) Muri buri rugero muri izi, inshinga zigaragaza gutuma ikintu kibaho (had, made, got, get) zerekana ko umutwe w’interuro utuma undi muntu akora igikorwa kigenwa n’inshinga nyamukuru (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Iyerekwa rya “mareh” ry’ukugaragara, iyo risobanuwe mu nteruro y’igitsina gore “marah”, kandi rikagaragazwa ko ari “indorerwamo”, rigaragaza ko iyerekwa rya Kristo wahawe ikuzo risubirwamo mu babona iryo yerekwa. Igihe Daniyeli yabonaga “ukugaragara” kwa Kristo nk’umurabyo, itsinda ry’abantu ryahungaga rifite ubwoba, ariko kuri Daniyeli ryamuzaniye impinduka y’igitangaza imbere muri we.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

> Nuko jyewe Daniyeli jenyine nabonye iryo yererekwa; kuko abagabo twari kumwe ntibabonye iryo yererekwa; ariko bahindishijwe umushyitsi ukomeye, bituma bahunga kugira ngo bihishe. Ni cyo cyatumye nsigara ndi jyenyine, mbona iri yererekwa rikomeye, kandi nta mbaraga zasigaye muri jye; kuko ubwiza bwanjye bwahindukiye muri jye kuba ugutakara, kandi nta mbaraga nagumanye. Daniyeli 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Ukuri bugereranywa n’ijambo ry’Igiheburayo risobanura “ukuri,” ryubatswe n’inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma yo mu nyuguti z’Igiheburayo. Inyuguti ya mbere n’iya nyuma ku birebana na Kristo zihora ari zimwe, kuko Alfa na Omega buri gihe bigereranya iherezo rifatanije n’intangiriro. Inyuguti yo hagati, ari yo ya cumi na gatatu, igereranya kwigomeka. Daniyeli aravuga ati: “Jyewe Daniyeli jenyine ni jye wabonye iyerekwa,” ariko abagabo bari kumwe na Daniyeli, bariho mu kwigomeka, “ntibabonye iryo yerekwa.” Ni cyo cyatumye Daniyeli “wenyine” “abona rya yerekwa rikomeye.” Mu ntangiriro no ku iherezo Daniyeli wenyine ni we wabonye iyerekwa, kandi ukuvugwa kwa kabiri kwatumye abahunze bagaragaza ukwigomeka kwabo. Daniyeli ahagarariye ubwoko bw’Imana bwo mu minsi y’imperuka, bahindurirwa gusa n’ishusho ya Kristo binyuze mu nzira yo kwitegereza ishusho Ye. Tugomba kureba iyerekwa ry’“indorerwamo.”

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> “Tugomba kugira ubumenyi bw’Imana tubikesha ubunararibonye bwo kubana na Yo. Nitugumya gukurikira kugira ngo tumenye Uwiteka, tuzamenya yuko ukuza kwe guteguwe nk’umuseke. Kristo aduhamagarira kuzuzwa kuzura kose kw’Imana. Ni bwo dushobora rwose kugaragaza ubutungane bw’idini rya Gikristo. ‘Umuntu wese unywa amazi nzamuha,’ ni ko Umukiza avuga, ‘ntazagira inyota ukundi; ahubwo amazi nzamuha azamubamo isōko y’amazi adudubiza kugeza ku bugingo bw’iteka.’ Kristo ashaka ko tuba abafatanyabikorwa be mu murimo. Iyo twambuwe inarijye, aduha ubuntu bwe kugira ngo tubugeze ku bandi. Ya mashami yombi y’umwelayo, anyujijwe mu miyoboro ibiri ya zahabu, asuka amavuta ya zahabu avuye muri yo ubwayo, rwose azaha ibibindi byatunganyijwe umucyo n’ihumure n’ibyiringiro n’urukundo ku babikeneye. Tugomba guha Imana ibirenze umurimo udahoraho. Ariko ibi dushobora kubikora gusa twigira kuri Yesu, tugashyira ku mutima ubugwaneza bwe no kwicisha bugufi kwe mu mutima. Nimucyo twihishe mu Mana. Nimucyo tuyiringire. Nimucyo tugume muri Kristo. Maze ubwo twese, ‘twebwe twese, twirebeye ubwiza bw’Umwami nk’aho tuburebera mu ndorerwamo n’amaso atwikuruye, duhindurwamo ishusho isa na yo, ava mu bwiza ajya mu bundi,’—ni ukuva ku mico ujya ku wundi mico. Imana ntiyiteze ibidashoboka kuri jye cyangwa kuri wowe. Kumwitegereza bishobora kuduhindura kugira ngo duse na we.” Signs of the Times, 25 Mata 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Mu gice cya cumi cya Daniyeli no mu gice cya cyenda, Gaburiyeli aha Daniyeli ubusobanuro bw’iyerekwa ry’ubuhanuzi ryo hanze n’iryo imbere, kandi amagambo ya mbere ya Daniyeli mu murongo wa mbere w’igice cya cumi ni uko yari afite gusobanukirwa kw’ayo mayerekwa yombi, agereranywa n’“ikintu” n’“iyerekwa.” Icyo gusobanukirwa yakakiriye ku iherezo ry’iminsi makumyabiri n’umwe yari amaze mu muborogo. Iyo minsi makumyabiri n’umwe yasojwe no kuza kwa Mikayeli marayika mukuru. Umubare magana abiri na makumyabiri, n’umubare makumyabiri na kabiri, ari wo kimwe cya cumi, cyangwa icya cumi cy’amagana abiri na makumyabiri, ni ikimenyetso cy’uguhuza Ubumana n’ubumuntu, kandi ku munsi wa makumyabiri na kabiri ni bwo Daniyeli yahinduwe asa n’ishusho ya Kristo.

> I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.

> Sinariye umugati uryoshye, kandi nta nyama cyangwa divayi byinjiye mu kanwa kanjye, habe no kwisiga amavuta sinabyigeze na gato, kugeza aho ibyumweru bitatu byuzuye. Nuko ku munsi wa makumyabiri na kane w’ukwezi kwa mbere, nkiri ku nkengero z’uruzi runini rwitwa Hidekeli; nzamuye amaso yanjye, ndareba, maze mbona umuntu umwe wari wambaye imyenda y’igitare, kandi mu rukenyerero rwe hari hakenyerejwemo izahabu nziza y’i Ufazi. Danieli 10:3–5

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daniyeli agereranya ubwoko bw’Imana bwo mu minsi y’imperuka, bwamenye binyuze mu Ijambo ry’ubuhanuzi ry’Imana ko bwatatanyijwe, kandi bukaba buri mu kababaro kubera uko gutatanywa kwabwo kandi bushaka umucyo. Uko gutatanywa kwabwo gushushanywa nk’igikombe cyuzuye amagufwa yumye yapfuye mu gice cya mirongo itatu na karindwi cya Ezekiyeli. Ayo magufwa yarapfuye kandi yaratatanyijwe, ariko agaragazwa ko ari inzu ya Isirayeli. Inzu ya Isirayeli yo mu minsi y’imperuka ni ya bantu ibihumbi ijana na mirongo ine na bine. Baratanyijwe, nk’uko Daniyeli yabimenye mu bitabo bya Yeremiya na Mose. Muri Ezekiyeli, abo bapfuye bagaragaza ko bemera imimerere yabo.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.

> Nuko arambwira ati: Mwana w’umuntu, aya magufa ni inzu yose ya Isirayeli; dore baravuga bati: Amagufa yacu yarumye, ibyiringiro byacu byarashize; twaciweho rwose. Ezekiyeli 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Inzu ya Isirayeli, ari yo magufwa, itangaza ko “duciwemo ibice byacu.” Bamenye uko batatanye. Inzu ya Isirayeli yo mu minsi y’imperuka isohoza umugani w’abakobwa cumi mu buryo bwuzuye rwose, kandi mu mateka y’Abamillerite, isohozwa ryo kumenya ko bari baraciwe mu bice byabo ryagaragaye igihe abakobwa b’abanyabwenge basobanukirwaga ko bari mu gihe cyo gutinda, kandi ko icyo gihe cyo gutinda na cyo cyari igihe cyihariye cy’umugani. Abo muri Ezekiyeli bamenya uko batatanye ni ba bandi, nyuma y’ukutenguhwa kwa mbere, bamenye ko bari mu gihe cyo gutinda.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Amagufa ya Ezekiyeli kimwe n’abanyabwenge bo mu mugani w’abakobwa cumi b’inkumi, byagereranyijwe no kuboroga kwa Daniyeli mu minsi makumyabiri n’umwe. Iyo minsi makumyabiri n’umwe ishize, ku munsi wa makumyabiri na kabiri, Mikayeli yaramanutse, Daniyeli ahabwa iyerekwa rya Kristo wahawe ikuzo ryamuhinduye kugira ngo agire ishusho ya Kristo. N’abakobwa b’inkumi b’abanyabwenge hamwe n’amagufa yapfuye na byo bigomba kunyura muri iryo hinduka rigerwaho n’iyerekwa ryo mu ndorerwamo.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Daniyeli, amagufwa yumye ya Ezekiyeli, n’abakobwa b’abanyabwenge bo mu mateka y’Abamilerite, byose bihurirana n’abahamya babiri bicwa mu Ibyahishuwe igice cya cumi na kimwe. Mose na Eliya barishwe, ariko bagombaga kuzazurwa nyuma y’iminsi itatu n’igice y’ikigereranyo. Mose yazuwe na Mikayeli, nk’uko bigaragazwa mu gitabo cya Yuda.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Nyamara Mikayeli marayika mukuru, ubwo yajyaga impaka na Satani ku mubiri wa Mose, ntiyatinyuka kumurega amagambo yo kumutuka, ahubwo yaravuze ati: Uwiteka agusubizeho. Yuda 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Mu gice cya cumi cy’igitabo cya Daniyeli, Daniyeli ahabwa iyerekwa ry’indorerwamo igihe Mikayeli amanuka nyuma y’iminsi makumyabiri n’umwe yo kuboroga. Ni ijwi rya Mikayeli rizura abapfuye.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Kuko Umwami ubwe azamanuka ava mu ijuru, azanye urusaku rw’itegeko, n’ijwi ry’umumalayika mukuru, n’inzamba y’Imana; kandi abapfuye bapfiriye muri Kristo ni bo bazabanza kuzuka. 1 Abatesalonike 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Daniyeli igice cya cumi kigaragaza ihinduka riva ku rugendo rw’Abalawodikiya rw’umumarayika wa gatatu rujya ku rugendo rw’Abafiradelifiya rw’umumarayika wa gatatu. Ruhura n’abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe, amagufa yumye yo muri Ezekiyeli igice cya mirongo itatu na karindwi, abageni b’abanyabwenge bo mu mugani w’abageni icumi, hamwe n’Abamilerite basohoje uwo mugani. Gaburiyeli yatanze ubusobanuro bw’iyerekwa rikomeye ry’indorerwamo, kandi arangiza umurimo wo gusobanura yari yatangiriye mu gice cya cyenda. Ubusobanuro bwarangijwe na Gaburiyeli agaragaza amateka ya gihanuzi aboneka mu gice cya cumi na kimwe, kandi koko akomeza akinjira mu mirongo itatu ya mbere y’igice cya cumi na kabiri. Hanyuma mu murongo wa kane w’igice cya cumi na kabiri, Daniyeli abwirwa gufunga igitabo cye.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Mu gice cya cumi cy’igitabo cya Daniyeli, “umurongo ku murongo”, Daniyeli ahagarariye ubwoko bw’Imana bwo mu minsi y’imperuka, na bwo kandi buhagarariwe mu gice cya kabiri cya Daniyeli nk’abashaka bashishikaye cyane (mu gihe batewe ubwoba bw’urupfu) gusobanukirwa ubutumwa bw’ubuhanuzi bwo hanze buhagarariwe n’igishushanyo cy’ibanga cya Nebukadinezari cy’inyamaswa. Arimo kandi gushaka gusobanukirwa n’iyerekwa ry’ubutumwa bw’ubuhanuzi bwo imbere buhagarariwe n’iminsi ibihumbi bibiri na magana atatu. Nyuma y’iminsi makumyabiri n’umwe y’ikigereranyo yo kuboroga mu gice cya cumi, amaherezo ahagararirwa nk’uwamaze gusobanukirwa ibyo byahishuwe byombi. Ugusobanukirwa kwe kugerwaho igihe marayika mukuru amanuka, maze agakorwaho incuro eshatu.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Ibyamubaye yagiranye na Mikayeli, iyerekwa rya Mikayeli abona ari we wenyine, rimutegurira kwakira ubusobanuro bwuzuye bw’iyerekwa ry’imbere n’iry’inyuma by’ubuhanuzi. Icyo kibayeho gishyirwa ahagaragara, umurongo ku murongo, mu buryo burambuye cyane iyo gihujwe na Ezekiyeli igice cya mirongo itatu na birindwi, Ibyahishuwe igice cya cumi na kimwe na Yesaya igice cya gatandatu. Umurongo wo mu gice cya cumi na kimwe aho Gaburiyeli ahuriza hamwe ayo mayerekwa yombi ni umurongo wa cumi, kuko aho umwami w’amajyaruguru azamuka agana ku gihome, ariko ntarenze aho. Icyo gihome ni ishyanga, cyangwa umurwa mukuru, cyangwa umwami wa Egiputa muri uwo murongo, nk’uko bisobanurwa na Yesaya mu gice cya karindwi.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Kuko umutwe wa Siriya ari Damasiko, kandi umutwe wa Damasiko ari Rezini; kandi mu gihe cy’imyaka mirongo itandatu n’itanu Efurayimu izavunagurika, kugira ngo itazaba ubwoko. Kandi umutwe wa Efurayimu ni Samariya, kandi umutwe wa Samariya ni mwene Remaliya. Nimudashaka kwizera, ni ukuri ntimuzakomezwa. Yesaya 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Mu murongo wa cumi wo mu gice cya cumi na rimwe cya Daniyeli, umwami wo mu majyaruguru agera ku mupaka wa Egiputa, kandi uwo murongo usobanura uwo mupaka nk’“igihome” cya Egiputa (umwami wo mu majyepfo). Umurongo wa cumi ushobora kugaragazwa ko uhagarariye umwaka wa 1989, igihe Leta Zunze Ubumwe z’Abasoviyeti zaranduwe n’ubupapa n’ingabo zabwo z’intumwa, ari zo Leta Zunze Ubumwe za Amerika. Iyo yari iya mbere mu ntambara eshatu z’intumwa, amaherezo zikazahinduka Intambara ya Gatatu y’Isi Yose ku ntambara ya gatatu y’intumwa (Panium). Intambara ya kabiri y’intumwa ihagarariwe n’imirongo ya cumi n’umwe na cumi na kabiri, kandi ubu iri kubera muri Ukraine, aho Uburusiya buhagarariye umwami wo mu majyepfo, nk’uko Leta Zunze Ubumwe z’Abasoviyeti zahagarariye umwami wo mu majyepfo mu kuneshwa kwazo mu wa 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Mu bihe byahise nakoresheje imvugo ngo “intambara y’ubutita” kugira ngo ntandukanye izo ntambara eshatu zihagarariwe n’izindi n’intambara z’isi yose. Mu by’ukuri, muri Ukraine hari intambara nyakuri irimo kuba, bityo rero si intambara y’ubutita mu by’ukuri, ahubwo ni intambara ihagarariwe hagati y’ubupapa n’abafatanyabikorwa babwo ku ruhande rumwe, n’u Burusiya ku rundi ruhande. Ariko hazabaho intambara ya gatatu y’isi yose, aho hafi buri gihugu cyose kizafatwa nk’igitero kigenewe.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> “Iyo abantu b’Imana baza kugira uko basobanukiwe kurimbuka kuri hafi kw’ibihumbi by’imijyi, ubu isigaye hafi ya yose yarahawe gusenga ibigirwamana!...”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Kurenga amategeko byenda kugera ku rugero kwabyo ntarengwa. Urujijo rwuzuye isi, kandi bidatinze ubwoba bukomeye bugiye kugwira abantu. Imperuka iri hafi cyane. Twebwe tuzi ukuri twagombye kuba twitegura ibigiye vuba kugwira isi bitunguranye cyane nk’ikintu kiyisukaho gitunguranye kandi gikomeye.” Review and Herald, 10 Nzeri 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

Mu mirongo ya cumi n’umwe n’iya cumi n’ibiri, Uburusiya, umwami w’epfo, buzanesha ingabo z’intumwa ya papa, zigereranywa n’ubutegetsi bw’Abanazi buyobora urugamba rwa Ukraine, kandi bushyigikiwe n’ingabo z’intumwa za mbere za papa, ari zo Leta Zunze Ubumwe z’Amerika. Mu Ntambara ya Kabiri y’Isi Yose, ingabo z’intumwa za papa, umwami w’amajyaruguru, zirwanyaga Uburusiya bw’Abakomunisiti zari ubutegetsi bw’Abanazi bw’u Budage, kandi izo ngabo z’intumwa zaratsinzwe, nk’uko bizongera gutsindirwa muri Ukraine mu gihe cya vuba.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Intambara ya gatatu y’intambara y’abahagarariye abandi igereranywa mu mirongo ya cumi na gatatu kugeza kuri cumi na gatanu, kandi mu mateka ya kera yasohorejwe mu rugamba rwa Panium. Intambara ya gatatu y’abahagarariye abandi izakorwa na Leta Zunze Ubumwe za Amerika, ari zo ngabo zihagarariye ubupapa, kandi umwami wo mu majyaruguru azanesha muri urwo rugamba arwanya ukwemera kutemera Imana, nk’uko yabigenje mu ntambara ya mbere y’abahagarariye abandi (intambara y’ubutita). Mu ntambara ya mbere n’iya gatatu y’abahagarariye abandi, umwami wo mu majyaruguru—ubupapa—atsinda umwami wo mu majyepfo (Leta Zunze Ubumwe z’Abasoviyeti), hanyuma agatsinda Umuryango w’Abibumbye. Ingabo zamuhagarariye muri izo ntambara zombi zari zo, kandi zizaba nanone, Leta Zunze Ubumwe za Amerika.

After the victory of Putin in the Ukraine, Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of the Revelation chapter eleven’s two witnesses being slain in the street.

Nyuma y’intsinzi ya Putin muri Ukraine, Trump azongera gutorerwa kuba perezida wa munani, ari we uwo muri ba perezida barindwi bategetse muri Leta Zunze Ubumwe z’Amerika kuva intambara ya mbere y’intumwa (intambara y’ubutita) yasohoraga mu 1989, ari na wo wari igihe cy’imperuka ku muryango w’ivugurura rw’umumarayika wa gatatu. Trump ahagarariye ihembe ry’Abaripubulikani ku nyamaswa yo mu isi, kandi yakomerekejwe uruguma rwica n’inyamaswa y’ubutizera-bushingiye ku “woke” mu 2020, bisohoza iby’ubuhanuzi bw’abahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe bicirwa mu muhanda.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America igereranya ihembe nyakuri ry’Abaporotesitanti muri ayo mateka nyene, kandi mu mwaka wa 2020, Future for America yakomerekejwe igikomere cyica n’inyamaswa y’ukutemera Imana kwa “woke”. Mu mwaka wa 2023, haciye imyaka makumyabiri n’ibiri kuva mu 2001, Mikayeli yaramanutse ngo atangure igikorwa Ezekiyeli, Yohana, Daniyeli na Yesaya berekanye, co kuzura ingabo ikomeye izoshirwa hejuru nk’ikimenyetso mu gihe c’itegeko ry’Umusi w’Imana rigiye kuza vuba.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

Mu 1856, urugendo rw’Abamillerite b’i Filadelifiya rwahindutse urugendo rw’Abamillerite b’i Lawodikiya, maze aho ngaho banga ubwenge bwiyongereye bw’ibihe birindwi, hanyuma basoza rwose ubugome bwabo mu 1863. Abamillerite bavuye mu mimerere ishushanywa n’itorero rya gatandatu rya Filadelifiya, bajya mu bunararibonye bw’itorero rya karindwi, kandi iyo ngingo yo guhindukiraho ihuzwa n’amateka ya 2023, igihe urugendo rw’i Lawodikiya rwa Future for America ruhinduka ruvuye mu bunararibonye bw’itorero rya karindwi, rugasubira ku bunararibonye bw’itorero rya gatandatu rya Filadelifiya. Muri uku gukoresha ubuhanuzi, ihembe nyakuri ry’Abaporotesitanti, kimwe n’ihembe ry’Abarepubulikani, rihinduka irya munani, ryari iryo muri ya arindwi.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Urufunguzo rwo kumenya ko intambara yo muri Ukraine ari intambara ya kabiri ikozwe n’intumwa z’undi, ni “igihome” cyo mu murongo wa cumi, no mu murongo wa karindwi. Mu murongo wa karindwi, washushanyaga ubupapa buhabwa igikomere cyabwo cyica mu 1798, umwami w’ikusi yinjiye mu “gihome” cy’umwami w’amajyaruguru, kandi ibyo byasohorejwe n’umujenerali wa Napoleon winjiye muri Vatikani agafata papa ho imbohe. Umwami w’ikusi yari yinjiye mu gihome. Mu murongo wa cumi umwami w’amajyaruguru, ushushanya ubupapa n’ingabo zabwo z’intumwa zabwo ari zo Leta Zunze Ubumwe z’Amerika, yasibyeho imiterere y’Ubumwe bw’Abasoviyeti, ariko isiga “igihome” kigihagaze. “Igihome” cyari umutwe, umurwa mukuru—cyari Uburusiya.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Ariko “umutwe,” cyangwa igihome, gashobora gusa gushyirwaho n’abahamya babiri cyangwa batatu hifashishijwe Yesaya igice cya karindwi, umurongo wa karindwi n’uwa munani. Yesaya karindwi, umurongo wa munani n’uwa cyenda, ni wo wari ingingo y’ingenzi y’ishingiro Hiram Edson yakoresheje mu ruhererekane rw’inyandiko ze ku byerekeye “ibihe birindwi” zasohowe mu 1856. Imirongo ibiri ishyiraho ko Uburusiya ari cyo gihome gitsinda mu ntambara yo muri Ukraine iriho ubu, ni na yo mirongo ibiri ishyiraho aho “ibihe birindwi” byombi bitangirira, birebana n’ubwami bw’amajyaruguru n’ubw’amajyepfo bwa Isirayeli. Umurongo wa cumi w’igice cya cumi na kimwe ugaragaza iyerekwa ryo hanze, iryo Sister White yigisha ko rishingiye ku kuzamuka no kugwa kw’ubwami.

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

> “Dukurikije kuzamuka no kugwa kw’amahanga nk’uko byagaragajwe neza mu bitabo bya Daniyeli n’Ibyahishuwe, dukeneye kwiga ukuntu icyubahiro cy’inyuma gusa n’icy’isi ari ubusa. Babuloni, hamwe n’ubushobozi bwayo bwose n’ubwiza bwayo, bisa n’ibyo isi yacu itigeze yongera kubona kuva icyo gihe,—ubushobozi n’ubwiza byasaga n’ibihamye kandi biramba mu maso y’abantu bo muri iyo minsi,—mbega ukuntu yagiyeho rwose! Nk’“ururabo rw’ubwatsi,” yararimbutse. Yakobo 1:10. Uko ni ko ubwami bw’Abamedi n’Abaperesi, n’ubwami bw’Ubugiriki n’ubw’Abaroma, byarimbutse. Kandi ni ko birimbuka ku byose bidafite Imana ho urufatiro rwabyo. Icyonyine gishobora kuramba ni ikiboshywe n’umugambi wayo kandi kigaragaza imico yayo. Amahame yayo ni yo yonyine bintu bihamye isi yacu izi.” Abahanuzi n’Abami, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Intambara eshatu z’intumwa zisimbura abandi “zasobanuwe mu buryo bugaragara mu bitabo bya Daniyeli n’Ibyahishuwe,” kandi urufunguzo rw’uku kuri ni “igihome” kivugwa mu murongo wa cumi wa Daniyeli cumi na rimwe. Ariko kandi umurongo wa cumi unavuga no ku iyerekwa ry’imbere, kuko aho “ibihe birindwi” byombi bitangirira na ho hagaragazwa muri Yesaya igice cya karindwi, imirongo ya munani n’iya cyenda. Ibyo hanze n’ibyo imbere ntibishobora gutandukanywa, kandi ibihe byombi by’imyaka ibihumbi bibiri magana atanu na makumyabiri na byo ni inkoni ebyiri za Ezekiyeli, izo iyo zifatanijwe hamwe, zigereranya gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane, ari byo guhuza Ubumana n’ubumuntu.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Ibyabaye kuri Daniyeli mu iyerekwa ritera “marah” rihagarariye umurongo w’ubuhanuzi aho Mikayeli amanukira akazura ubwoko Bwe bwo mu minsi y’imperuka. Iryo zuka rihagarariye intambwe Kristo asohoza kugira ngo ahuze Ubumana Bwe n’ubumuntu bw’ubwoko Bwe bwo mu minsi y’imperuka. Ibyo bikorwa no guhuza ubwenge bw’Ubumana n’ubwenge bwa kimuntu kugira ngo babe bafite umutima umwe, kandi bikorwa mu cyumba cy’intebe y’ubwami, ahera cyane, ari ho “igihome” Mushiki wacu White yita “ikigo gikomeye” (igihome) cy’ubugingo.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Mu cyumba cy’intebe y’ubwami, ubwoko bw’Imana bwo mu minsi y’imperuka bwakira umutima wa Kristo, hanyuma bukicazwa hamwe na Kristo ahantu ho mu ijuru. Aho hantu ho mu ijuru Kristo yicaye ni igihome cyangwa umutwe w’urusengero. Urusengero rw’umubiri rufite kamere yo hasi, ari yo mubiri, cyangwa umubiri. Nanone rufite kamere yo hejuru, ari yo ubwenge. Mu murongo wa cumi wa Daniyeli igice cya cumi na kimwe, urufunguzo rugaragaza igihome cy’iyerekwa ryo hanze, ni na rwo rugaragaza igihome cy’iyerekwa ryo imbere; kandi mu kubikora rugaragaza amateka aho amahembe ya Repubulikaniyisimu n’ay’Abaporotesitanti ava mu mimerere yayo akinjira mu gishushanyo cya ya nyamaswa (Repubulikaniyisimu), cyangwa mu ishusho y’Imana (Ubuporotesitanti nyakuri). Maze ayo mahembe yombi agahinduka uwa munani ukomoka kuri ba ndwi.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Ihembe nyakuri ry’Ubuporotesitanti rero ni ihembe ry’Abafiladelifiya, ari ryo ngabo ikomeye ya Ezekiyeli, kandi ni ibendera rya Yesaya rishyizwe hejuru mu ntambara irwanywa igishushanyo cy’inyamaswa, mbere na mbere muri Leta Zunze Ubumwe z’Amerika hanyuma no mu isi. Daniyeli igice cya cumi na kimwe, umurongo wa cumi, hagaragaza ingingo yo mu mateka yera aho guhuza inkoni bitangirira. Intambara yo muri Ukraine yatangiye mu mwaka wa 2014, ariko u Burusiya bwatangiye gutera Ukraine mu mwaka wa 2022. Mu mwaka wa 2023, nyuma y’imyaka makumyabiri n’ibiri kuva mu 2001, Mikayeli yatangiye umurimo We wo kuzura abazize ugucika intege kwabo kwa mbere, mu isohozwa ry’umugani w’abakobwa icumi b’isugi mu mwaka wa 2020. Mbere yazamuyeho “ijwi” ubu ririmo rirangurura mu butayu. Muri Nyakanga 2023, iryo jwi ryatangiye kurangurura, kandi ni ryo jwi ryari ryarazuwe mu itangiriro ry’umurimo wo kuvugurura w’umumarayika wa gatatu mu mwaka wa 1989, kuko Yesu ahora agaragaza iherezo akoresheje intangiriro.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“Ijwi” rirangurura mu butayu ryatangiye kumvikana ritanga Ibyahishuwe igice cya mbere, aho uguhuriza hamwe Ubumana n’ubumuntu kugaragazwa nk’Ibyahishuwe bya Yesu Kristo, ibyahishuwe bifungurwa mbere gato y’uko igihe cy’igeragezwa gifungwa. Daniyeli yagize ibyo byahishuwe mu gice cya cumi, mu iyerekwa “ritera.” Uguhuriza hamwe Ubumana n’ubumuntu mu mirongo ya mbere y’Ibyahishuwe kugaragaza ukuri kw’ingenzi kuruta ibindi, hashingiwe ku ihame ry’ivugwa rya mbere. Uguhuriza hamwe Ubumana n’ubumuntu, ari byo gushyirwaho ikimenyetso kw’abo ijana na mirongo ine na bane igihumbi, gusohozwa n’Ijambo ry’Imana. Iryo Jambo ritangwa na Data ariha Umwana, na we akariha marayika we, hanyuma uwo marayika agaha ubutumwa uhagarariye umuntu. Intambwe ebyiri za mbere zigereranywa n’Ubumana. Izo ntambwe zombi zifite umwihariko w’uko intambwe ya kabiri y’Ubumana igereranya Ubumana bwaremye ibintu byose. Intambwe ebyiri zikurikiyeho zigereranywa n’ibyaremwe by’Imana. Intambwe ya mbere ni marayika utaracumuye, kandi ukwigaragaza kwa kabiri kw’ibyaremwe by’Imana kwari kwa wa wundi wari warahawe ubushobozi bwo kongera kurema hakurikijwe ubwoko bwe. Iyo ntambwe ya kane, ihagarariye ubumuntu, yagombaga noneho gufata ubutumwa ikabwoherereza amatorero, kugira ngo amatorero “asome kandi yumve” ibyo byanditswemo.

We will continue this study in the next article.

Tuzakomeza iri somo mu kiganiro gikurikira.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

> Ibyahishuwe bwa Yesu Kristo, ubwo Imana yamuhaye kugira ngo yereke abagaragu bayo ibyenda kubaho bidatinze; maze abimenyesha, ibitangariza umugaragu wayo Yohana ibinyujije ku mumarayika wayo. Uwo ni we wahamije ijambo ry’Imana n’ubuhamya bwa Yesu Kristo, n’ibyo byose yabonye. Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi kandi bakitondera ibyanditswemo, kuko igihe kiri bugufi. Yohana wandikiye amatorero arindwi yo muri Asiya ati: Ubuntu bube muri mwe, n’amahoro, biturutse kuri Uhoraho uriho, kandi wahozeho, kandi uzaza; no kuri ba Mwuka barindwi bari imbere y’intebe ye y’ubwami; no kuri Yesu Kristo, umuhamya wo kwizerwa, imfura mu bazutse mu bapfuye, n’umutware w’abami bo mu isi. Kuri We wadukunze, akadukiza ibyaha byacu amaraso ye bwite, kandi akaduhindura abami n’abatambyi b’Imana kandi Se, icyubahiro n’ubutware bibe ibye iteka ryose. Amen. Dore araje ku bicu; kandi amaso yose azamubona, ndetse n’abamuteye icumu; kandi imiryango yose yo mu isi izaboroga kubera We. Ni ko biri, Amen. Ndi Alufa na Omega, intangiriro n’iherezo, ni ko Uwiteka avuga, uriho, kandi wahozeho, kandi uzaza, Ishoborabyose. Jyewe Yohana, mwene so kandi mugenzi wawe mu mubabaro no mu bwami no mu kwihangana bya Yesu Kristo, nari ku kirwa cyitwa Patimo, mbitewe n’ijambo ry’Imana n’ubuhamya bwa Yesu Kristo. Nari ndi mu Mwuka ku munsi w’Umwami, maze numva inyuma yanjye ijwi rikomeye, nk’iry’impanda, rivuga riti: Ndi Alufa na Omega, uwa mbere n’uwa nyuma; kandi ibyo ubona ubyandike mu gitabo, maze ubyoherereze amatorero arindwi yo muri Asiya: Efeso, na Simuruna, na Perugamo, na Tiyatira, na Sarudi, na Filadelifiya, na Lawodikiya. Ibyahishuwe 1:1–11.

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