Article

# The Book of Daniel - Number Sixty

Igitabo cya Daniyeli — Umubare wa Mirongo Itandatu

Daniel’s Prayer and the Secret of the Eighth Kingdom: A Last Days Revelation

Isengesho cya Daniyeli n’Ibanga ry’Ubwami bwa Munani: Ibyahishuwe by’Iminsi y’Imperuka

Author

Jeff Pippenger

Published

January 24, 2024

Formats

PDF
Word
Song MP3

In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.

Mu bice bya cumi na birindwi n’ibya cumi na munani by’Ibyahishuwe, marayika azanira Yohana iyerekwa ry’urubanza rw’ubupapa. Mu isesengura ry’urubanza rwabwo rwa nyuma, ubwami buvugwa mu buhanuzi bwa Bibiliya buragaragazwa.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Kandi ubu ni bwo bwenge bufite ubuhanga. Imitwe irindwi ni yo misozi irindwi, uwo mugore ayicayeho. Kandi hariho abami barindwi: batanu baguye, umwe ariho, undi ntaraza; kandi ubwo azaza, akwiriye kumara igihe gito. Kandi ya nyamaswa yariho, none ikaba itakiriho, ni yo ya munani, kandi ni umwe muri ba bandi barindwi, kandi ijya mu kurimbuka. Ibyahishuwe 17:9–11.

John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.

Yohana yari yarajyanywe mu buryo bw’umwuka agezwa mu mwaka wa 1798, aho yigishirijwe ko imitwe irindwi yari ku nyamaswa yari yikoreye wa mugore w’ubupapa yari abami barindwi. Mu buhanuzi bwa Bibiliya, umwami ni ubwami, kandi ubwami na bwo ni umutwe. Mu mwaka wa 1798, ubwami butanu bwari bwaraguye, kandi bumwe ni bwo bwari buri gutegeka icyo gihe. Ubwami bwa karindwi bwari bukiri ubwo mu gihe kizaza, kandi bwagereranywaga n’abami icumi. Hanyuma Yohana amenyeshwa ko ubwami bwa munani bwari ya nyamaswa y’ubupapa, yari iyavuye muri bwa bwami burindwi. Ubupapa bwari ubwami bwa gatanu, kandi bwari bwarakomeretse uruguma rwica; bityo rero, igihe uruguma rwabwo rwica rukize, ni bwo buhinduka umutwe wa munani ukomoka kuri ya mitwe irindwi.

In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.

Mu Daniyeli 2, ubwami bune bwa mbere ni Babuloni, Abamedi n’Abaperesi, Ubugiriki n’Uburoma. Ubutware bune nyakuri na bwo bugaragaza ubwami bune bw’umwuka, kandi hamwe bugaragaza abami umunani, cyangwa imitwe, bo mu Ibyahishuwe 17, kuko Yesu ahora agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikintu. Igice cya kabiri cya Daniyeli ni bwo bwa mbere havugwa ubwami bwo mu buhanuzi bwa Bibiliya, kandi Ibyahishuwe 17 ni bwo bwa nyuma, bityo rero bigomba guhuza, kuko Imana itigera ihinduka.

The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.

Ubwami bwa gatanu bwari bwaraguye mu mwaka wa 1798, bwari Babuloni bwo mu by’umwuka, ari bwo ubupapa. Ubwami bwa gatandatu bwari ku butegetsi mu mwaka wa 1798, bwari ubwami bufite amahembe abiri bwari bwaragereranyijwe n’ubwami bufite amahembe abiri bw’Abamedi n’Abaperesi. Ubwami bwa karindwi, bugizwe n’abami icumi, bo mu mwaka wa 1798 batari bwaraza, ni ubutegetsi bw’isi imwe, bwari bwaragereranyijwe n’Ubugiriki, ubutegetsi bw’isi imwe bwa Alegizanderi Mukuru. Umutwe wa munani, wari umwe muri ba barindwi, wari ubwami bwa gatanu bwari bwarakomeretse uruguma rwica, nyamara bwongera kubaho ubwo urwo ruguma rwicaga rwakiraga.

The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.

Urubanza rw’indaya ikomeye rubaho mu “isaha” y’ihungabana ry’itegeko ry’Icyumweru, ni ukuvuga mu gihe gitangirana n’itegeko ry’Icyumweru muri Leta Zunze Ubumwe z’Amerika kandi kigakomeza mu mateka kugeza igihe igeragezwa ry’umuntu rirangiriye. Muri iyo “saha,” ari yo muri Daniyeli yitwa “mu minsi y’abo bami”, Imana izashyiraho ubwami bwayo. Muri iyo “saha” imvura y’itumba rya nyuma iba iri gusukwa.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Imvura y’itumba ije ku b’abatunganye—maze bose bazayakira nk’uko byahoze mbere.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “Iyo abamarayika bane bazarekura, Kristo azashyiraho ubwami bwe. Nta n’umwe uzakira imvura y’itumba keretse abari gukora ibyo bashoboye byose.” Spalding and Magan, 3.

The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.

Gusukwa kw’imvura y’itumba ni ukwiyongera buhoro buhoro, kuko guhura n’urubanza, kandi urubanza na rwo rugenda rwiyongera. Aba-Millerite basobanukiwe ko babagaho mu gihe cy’ibirenge by’igishushanyo kivugwa muri Daniyeli igice cya kabiri. Bizeraga ko Roma ari bwo bwami bwa nyuma bwo ku isi, kandi bari bafite ukuri, ariko gusobanukirwa kwabo kwari kugufi.

The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.

“iminsi y’abo bami,” iboneka mu mateka y’ubwami bw’i Roma, ariko si amateka y’i Roma ya gipagani cyangwa iy’ubupapa; ni amateka y’i Roma ya none. Abayoboke ba Miller bakoresheje i Roma ya gipagani n’i Roma y’ubupapa nk’ubwami bumwe, kandi babigenza batyo bakoresheje umurongo wo mu gitabo cya Ezekiyeli werekeye umwami wa nyuma w’u Buyuda (Sedekiya), kugira ngo bashyigikire uko basobanukirwaga.

> And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.

> Kandi wowe, mutware mubi wanduye wo muri Isirayeli, uwo umunsi wawe ugezeho, ubwo gukiranirwa kuzagira iherezo, ni ko Uwiteka Imana avuga iti: Kuraho ikamba ry’ubutware, ukureho n’ikamba ry’ubwami: ibi ntibizakomeza kumera nk’uko byari biri; uzamure uwaciye bugufi, uce bugufi uwari hejuru. Nzagihindura, nzagihindura, nzagihindura rwose; kandi ntikizongera kubaho, kugeza aho uzaza ufite uburenganzira bwacyo; kandi nzakimuha. Ezekiyeli 21:25–27.

From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.

Uhereye kuri Sedekiya hazavamo ubwami butatu bwari “guhirikwa,” bukazaganisha kuri Kristo, uwo “ari we ubifitiye uburenganzira,” kugira ngo ategeke. Babuloni, Abamedi n’Abaperesi, n’Ubugiriki byose byari kuzahirikwa kugeza ku bwami bw’Abaroma, kandi mu gihe cy’amateka y’ubwo bwami bwa kane, Kristo yari kuza akimika ubwami. Koko ni byo yakoze.

> “Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’

> “Uwabanje kurusha abandi mu kuyobora vuba iryo shyanga ku kurimbuka yari Sedekiya, umwami wabo. Yaretse rwose inama z’Uwiteka nk’uko yazihabwaga binyuze mu bahanuzi, yibagirwa umwenda wo gushimira yari abereyemo Nebukadinezari, yica indahiro ikomeye yo kumwumvira yari yarahiye mu izina ry’Uwiteka Imana ya Isirayeli; umwami wa Yuda yigometse ku bahanuzi, ku wamugiriye neza, no ku Mana ye. Mu bwibone bw’ubwenge bwe bwite yagiye gushakira ubutabazi ku mwanzi wa kera warwanyaga gutera imbere kwa Isirayeli, “yohereza intumwa ze mu Egiputa, kugira ngo bamuhe amafarashi n’abantu benshi.’”

> “‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.

> “‘Mbese azagira amahirwe?’ ni ko Uwiteka yabajije iby’uwo wari waragambaniye atyo ku buryo bubi cyane icyizere cyose cyera; ‘mbese uwukora ibimeze bityo azacika? Cyangwa azica isezerano, hanyuma akizwe? Nk’uko ndiho, ni ko Umwami Uwiteka avuga, rwose azapfira ahantu umwami wamugize umwami atuye, uwo yasuzuguye indahiro ye kandi akica isezerano rye; koko ari kumwe na we hagati i Babuloni ni ho azapfira. Kandi na Farawo n’ingabo ze zikomeye n’iteraniro rye rinini ntibazamugirira umumaro mu ntambara: … kuko yasuzuguye indahiro aca isezerano, kandi dore yari yaratanze ikiganza cye, nyamara agakora ibyo byose, ntazacika.’ Ezekieli 17:15–18.

> “To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.

> Ku “mutware mubi utubaha Imana” hari hageze umunsi wo gucirwa urubanza rwa nyuma. Uwiteka yarategetse ati: “Kuraho ikimenyetso cy’ubutware, ukureho n’ikamba.” Yuda ntiyari kuzongera kwemererwa kugira umwami kugeza ubwo Kristo ubwe azashingira ubwami bwe. “Nzagihindura, nzagihindura, nzagihindura rwose,” ni ko itegeko ry’Imana ryavuze ku ntebe y’ubwami y’inzu ya Dawidi; “kandi ntikizongera kubaho ukundi, kugeza aho uzazira nyir’uburenganzira bwacyo; kandi nzakimuha.” Ezekiyeli 21:25–27. Abahanuzi n’Abami, 450, 451.

Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.

Miller yari afite ukuri, ariko uko yabisobanukiwe kwari kugufi, kuko ubwami Kristo yashyizeho igihe yagendaga hagati y’abantu, butari ubwami bwa nyuma bwo ku isi. Hari hakiriho abami bane bazaza nyuma y’ubwami bwa Roma ya gipagani. Nyamara Kristo yashyizeho ubwami bw’“ubuntu” ku musaraba, ariko ubwo bwami ntibwashyizweho mu minsi y’abami icumi bo mu Ibyahishuwe cumi na birindwi, kandi nta nubwo bwashyizweho mu gihe cy’imvura y’itumba rya nyuma. Ubwami Kristo ashyiraho mu minsi y’imperuka ni ubwami bwe bw’“ubwiza.” Mushiki wa White avuga mu buryo butaziguye kuri ubwo bwami bwombi.

The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”

Abamillerite basobanukiwe ko Kristo yashyizeho ubwami mu mateka y’ubwami bwa kane, kandi bari bafite ukuri, ariko ugusobanukirwa kwabo kwari kugufi. Mu mateka y’ubwami bwa kane, Kristo yashyizeho ubwami bw’“ubuntu,” kandi mu mateka y’ubwami bwa munani, yashyizeho ubwami bwe bw’“ikuzo.” Mu mateka yashyizemo ubwami bw’“ubuntu,” Umwuka Wera yasutswe kuri Pentekote. Pentekote ishushanya isukwa ry’imvura y’itumba, mu mateka aho ashyiraho ubwami bwe bw’“ikuzo.”

The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.

Ubutumwa bwa Pentekote bwari ubutumwa bw’umuzuko nyakuri wa Kristo. Ubutumwa bw’imvura y’itumba, nibura ku rugero runaka, ni ubutumwa bw’umuzuko w’ikigereranyo ugaragazwa n’igisakuzo cy’ubuhanuzi cy’uko uwa munani ukomotse kuri ba barindwi, cyuzurizwa mu nyamaswa, ndetse no mu mahembe abiri y’inyamaswa yo ku isi. Ubwami bwa kane n’ubwa munani ni bwo Kristo ashingiramo ubwami Bwe.

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> “Kwamamaza bwatangajwe n’abigishwa mu izina ry’Umwami bwari, muri buri ngingo yose, ubw’ukuri rwose, kandi ibyabaye byerekwagaho na bwo icyo gihe byari bisanzwe biri kuba. Ubutumwa bwabo bwari ubu ngo: ‘Igihe kirasohoye, kandi ubwami bw’Imana buri hafi.’ Igihe icyo ‘gihe’ cyarangiriragaho—ibyumweru mirongo itandatu n’icyenda byo muri Daniyeli 9, byagombaga kugera kuri Mesiya, ‘Uwasizwe’—Kristo yari amaze guhabwa gusigwa kwa Mwuka nyuma y’umubatizo yabatijwe na Yohana muri Yorodani. Kandi ubwo ‘bwami bw’Imana’ bari baratangaje ko buri hafi bwashinzwe n’urupfu rwa Kristo. Ubu bwami ntibwari, nk’uko bari barigishijwe kubyemera, ubwami bw’isi. Kandi ntibwari na bwa bwami bw’igihe kizaza, budapfa, buzashyirwaho igihe ‘ubwami n’ubutware n’ubukuru bw’ubwami buri munsi y’ijuru ryose bizahabwa ubwoko bw’abera b’Isumbabyose;’ ubwo bwami bw’iteka ryose, ubwo ‘ubutware bwose buzamukorera kandi bumwumvire.’ Daniyeli 7:27. Nk’uko imvugo ‘ubwami bw’Imana’ ikoreshwa muri Bibiliya, ikoreshwa yerekeza ku bwami bw’ubuntu no ku bwami bw’ikuzo. Ubwami bw’ubuntu bugaragazwa na Pawulo mu Rwandiko rwandikiwe Abaheburayo. Amaze kwerekeza kuri Kristo, umuhuza w’impuhwe ‘wumva imibabaro y’intege nke zacu,’ intumwa iravuga iti: ‘Nuko rero twegere intebe y’ubuntu dushize amanga, kugira ngo tubone imbabazi, kandi tubone ubuntu.’ Abaheburayo 4:15, 16. Intebe y’ubuntu igereranya ubwami bw’ubuntu; kuko kubaho kw’intebe bisobanuye kubaho kw’ubwami. Mu migani myinshi ye Kristo akoresha imvugo ‘ubwami bwo mu ijuru’ yerekeza ku murimo w’ubuntu bw’Imana mu mitima y’abantu.”

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> “Nuko rero intebe y’ubwami y’icyubahiro ishushanya ubwami bw’icyubahiro; kandi ubwo bwami buvugwa mu magambo y’Umukiza ati: ‘Umwana w’umuntu niyaza afite ubwiza bwe, n’abamarayika bera bose bari kumwe na we, ni bwo azicara ku ntebe y’ubwami bw’ubwiza bwe: kandi amahanga yose azateranirizwa imbere ye.’ Matayo 25:31, 32. Ubwo bwami buracyari ubuzaza. Ntibuzashingwa kugeza ku kuza kwa kabiri kwa Kristo.”

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.

> “Ubwami bw’ubuntu bwashyizweho ako kanya nyuma yo kugwa kw’umuntu, igihe hategurwaga umugambi wo gucungura ubwoko bw’abanyabyaha. Ubwo bwahise bubaho mu mugambi no mu isezerano by’Imana; kandi binyuze mu kwizera, abantu bashoboraga kuba abanyagihugu babwo. Nyamara ntibwigeze bushyirwaho by’ukuri kugeza ku rupfu rwa Kristo. Ndetse na nyuma yo gutangira umurimo We wo ku isi, Umukiza, aranijwe n’ukwinangira no kudashimira kw’abantu, yashoboraga kwisubiraho akava ku gitambo cy’i Kaluvari. I Getsemani, igikombe cy’umubabaro cyanyeganyegaga mu kuboko Kwe. No muri icyo gihe yashoboraga guhanagura icyuya cy’amaraso ku gahanga Kwe, agasiga ubwoko bw’abanyabyaha bukarimbukira mu byaha byabwo. Iyo aza kubigenza atyo, nta gucungurwa kwari kuba kw’abaguwe. Ariko igihe Umukiza yatangaga ubugingo Bwe, kandi mu mwuka We wa nyuma arangurura ati: ‘Birarangiye,’ icyo gihe isohozwa ry’umugambi w’agakiza ryari ryemejwe. Isezerano ry’agakiza ryahawe abo bombi b’abanyabyaha bo muri Edeni ryari rihamijwe. Ubwami bw’ubuntu, bwari mbere bwarabayeho ku bw’isezerano ry’Imana, ni bwo bwahise bushyirwaho.”

> “Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.

> “Bityo urupfu rwa Kristo—ibyo nyine abigishwa bari barabonye nk’irimbuka rya nyuma ry’ibyiringiro byabo—ni rwo rwabigize iby’ukuri bihamye iteka ryose. Nubwo rwari rwabazaniye gucika intege gukomeye kandi kubabaza, rwari impamvuy’ishingiro isoza yemezaga ko ukwizera kwabo kwari kuri ukuri. Icyo gikorwa cyari cyabuzuzemo umuborogo no kwiheba ni cyo cyakinguriye umuryango w’ibyiringiro buri mwana wa Adamu, kandi ni na cyo ubuzima bw’igihe kizaza n’umunezero w’iteka ryose by’abizerwa b’Imana b’indahemuka bo mu bihe byose byari bishingiyeho.”

> “Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.

> “Intego z’imbabazi zitagira iherezo zari zigeze ku gusohora kwazo, ndetse no mu kunyura mu gucika intege kw’abigishwa. Nubwo imitima yabo yari yaratsinzwe n’ubuntu mvajuru n’imbaraga z’inyigisho ze, we ‘wavugaga nk’uko hatigeze kubaho undi muntu uvuga,’ nyamara mu izahabu itunganye y’urukundo rwabo bakundaga Yesu hari havanzemo umuringa mubi w’ubwibone bw’isi n’irari ry’imyanya. Ndetse no mu cyumba cya Pasika, muri iryo saha rikomeye ubwo Umwigisha wabo yari atangiye kwinjira mu gicucu cya Getsemani, habayemo ‘impaka muri bo, zerekeye uwagombaga kubarwa ko ari we mukuru.’ Luka 22:24. Amaso yabo y’umutima yari yuzuyemo intebe y’ubwami, ikamba, n’icyubahiro, mu gihe imbere yabo hari hari isoni n’umubabaro byo mu ngobyi, inzu y’urubanza, n’umusaraba w’i Kaluvari. Ubwibone bwo mu mitima yabo, inyota yabo y’icyubahiro cy’isi, ni byo byabateye kwizirika bashikamye cyane ku nyigisho z’ibinyoma zo mu gihe cyabo, no kutita ku magambo y’Umukiza yerekanaga imiterere nyakuri y’ubwami bwe, kandi yerekana mbere y’igihe umubabaro we n’urupfu rwe. Kandi ayo makosa yavuyemo ikigeragezo — gikomeye ariko gikenewe — cyemerewe kugira ngo kibakosore. Nubwo abigishwa bari baribeshye ku busobanuro bw’ubutumwa bwabo, kandi bakaba barananiwe gusobanukirwa n’ibyo bari biteze, nyamara babwirije umuburo bahawe n’Imana, kandi Uwiteka yari kuzagororera kwizera kwabo no guha icyubahiro ukumvira kwabo. Ni bo bari kuzaragizwa umurimo wo kwamamaza mu mahanga yose ubutumwa bwiza bw’ikuzo bw’Umwami wabo wazutse. Kandi ni ukubategurira uwo murimo kwemereye ko banyura muri iyo mibereho yasaga na bo nk’ishaririye cyane.” Intambara Ikomeye, 347, 348.

In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.

Mu gitabo cy’Ibyahishuwe, “ubwenge bufite umutima” bubara “umubare w’umuntu”, bukamenya ko “uwo muntu” ari na bwo bwami bwa munani, bukomoka kuri bwa burindwi. “Umuntu w’icyaha” ni we mutwe w’ubwami bwa munani butegeka abami n’abacuruzi bo mu isi, abo amatorero arindwi yifatanya na bo kugira ngo yirinde igisuzuguriro cyo kurenganywa, kandi ni we wicaye ku mazi menshi.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Arambwira ati: Amazi wabonye marayicayeho uwo maraya ni amoko n’amateraniro y’abantu n’amahanga n’indimi. Ibyahishuwe 17:15.

The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.

“Umuntu w’icyaha” ategeka isi ya politiki, iy’amafaranga, iy’idini, n’iy’abaturage, kandi ategeka abantu bose, keretse abaronse kunesha ya nyamaswa n’ishusho yayo n’ikimenyetso cyayo n’umubare w’izina ryayo.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Nuko mbona ikimeze nk’inyanja y’ibirahuri ivanze n’umuriro; mbona n’abanesheje ya nyamaswa n’igishushanyo cyayo n’ikimenyetso cyayo n’umubare w’izina ryayo, bahagaze kuri ya nyanja y’ibirahuri, bafite inanga z’Imana. Baririmba indirimbo ya Mose umugaragu w’Imana, n’indirimbo y’Umwana w’Intama, bavuga bati: Ibikorwa byawe birakomeye kandi biratangaje, Mwami Imana Ishoborabyose; inzira zawe ziratunganye kandi ni iz’ukuri, wowe Mwami w’abera. Ibyahishuwe 15:2, 3.

The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”

“Abanyabwenge” basobanukiwe “kwiyongera kw’ubumenyi,” igihe Ibyahishuwe bya Yesu Kristo bikuwemo ikimenyetso, ni bo bafite “ubwenge” kandi “babara umubare w’inyamaswa: kuko ari umubare w’umuntu; kandi umubare wayo ni Magana atandatu na mirongo itandatu na gatandatu.” Uko “gusobanukirwa” kugereranya umugabane umwe wo mu nzira y’ibizamini by’intambwe eshatu ihora ibaho igihe cyose Yesu akuyeho ikimenyetso ku buhanuzi. Ni yo mpamvu handitswe ko “banesheje” “umubare w’izina ryayo.”

To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.

Kugera ku ntsinzi ni ugutsinda ikigeragezo, kandi abitwa “abanyabwenge” kandi “basobanukiwe” ni bo babona iyo ntsinzi ifitanye isano n’umubare 666; kandi uwo murongo na wo ugaragaza ko hariho ubwami umunani, kandi ko ubwa munani buturuka muri burindwi. Iyo “banga” ihagarariwe muri Daniyeli igice cya kabiri, kuko isengesho rya Daniyeli ryari iryo gusobanukirwa “ibanga.” Ihishurirwa ry’uko hariho ubwami umunani, kandi ko ubwami bwa munani buturuka muri burindwi, kandi ko umubare w’ubwo bwami ari 666, ni ryo banga Daniyeli agaragazwa nk’uwariboneye mu isengesho rye, kandi Daniyeli ahagarariye “abanyabwenge” bo mu minsi y’imperuka y’Imana.

Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.

Daniyeli ahagarariye “abanyabwenge” bo mu minsi y’imperuka, abo ibanga rya Daniyeli 2 ryakuweho ikimenyetso rihishurirwa; kandi iryo banga ni ihishurirwa ry’uko aho ubuhanuzi bwa Bibiliya buheruka n’aho buhera kuvuga ubwami, herekana ko mu gishushanyo harimo ubwami umunani. Iryo hishurirwa rishyigikira imyumvire y’Abamilerite kuri Daniyeli igice cya kabiri, ariko rimurika inshuro icumi kurushaho, iyo rimaze kumenyekana. Uko kurabagirana kwaryo, kuko kurusha inshuro icumi, kugereranya ikigeragezo “abanyabwenge” baneshereza, kuko ubwami bwa munani, bukomoka kuri bwa karindwi, ari na bwo kandi bwa gatandatu, ni ubumwe bw’inshuro eshatu bw’ikiyoka n’inyamaswa n’umuhanuzi w’ibinyoma. Bityo rero, ikiyoka n’inyamaswa n’umuhanuzi w’ibinyoma bose ni ubwami bwa gatandatu, kandi hamwe bahagarariye 666.

Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.

Nebukadinezari yageragejwe n’ihishurirwa ryo muri Daniyeli igice cya kabiri, kandi ntiyatsinze icyo kigeragezo. Muri Daniyeli 2, Daniyeli ahagarariye “abanyabwenge” batsinda ikigeragezo cy’ibanga ry’icyo gishushanyo. Nebukadinezari mu gice cya gatatu ahagarariye abanyabyaha batsindwa n’icyo kigeragezo nyine. Nebukadinezari, nk’umwami wa mbere w’ubwami bwa mbere, ahagarariye umwami wa nyuma w’ubwami bwa nyuma. Bityo rero ahagarariye “umuntu w’icyaha,” uwo muntu uvugwa mu buhanuzi amatorero arindwi afatiraho. Umuntu yaremwe ku munsi wa gatandatu, bityo umubare gatandatu ukaba ari umubare w’abantu. Umubare wa Nebukadinezari ni gatandatu. Nebukadinezari ntiyatsinze ikigeragezo cy’umubare 666, kandi ahagararira abanyabyaha bo mu minsi y’imperuka. Nk’ikimenyetso cy’umuntu w’icyaha, umubare we ni gatandatu.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.

> Umwami Nebukadinezari yakoze igishushanyo cy’izahabu, uburebure bwacyo bwari mikono mirongo itandatu, n’ubugari bwacyo mikono itandatu; agishyira mu kibaya cya Dura, mu ntara y’i Babuloni. Danieli 3:1.

The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.

Igishushanyo cya zahabu cyari gifite uburebure bw’inkokora mirongo itandatu n’ubugari bw’inkokora esheshatu, kandi cyakozwe na Nebukadinezari, uwo umubare we ari gatandatu. Icyo gishushanyo cyahagurukijwe mu kwigomeka ku mucyo w’igishushanyo cyo mu gice cya kabiri, kandi uko igishushanyo gisobanurwa mu buryo butatu, iyo usobanukiwe ko umubare wa Nebukadinezari ari gatandatu, bihwanye na gatandatu, gatandatu, gatandatu.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.

> “Igitekerezo cyo gushinga ubwami n’ingoma byagombaga kuramba iteka ryose cyakoze ku mutima w’uwo mutegetsi ukomeye cyane, uwo amahanga yo mu isi atashoboye guhagarara imbere y’amaboko ye. Afite ishyaka ryavutse mu kwifuza kutagira urugero no mu bwibone bw’ubwikunde, yinjiranye inama n’abanyabwenge be kugira ngo bamenye uko ibyo byagerwaho. Bibagiwe imirimo itangaje y’ubugingo bw’Imana yari ifitanye isano n’inzozi z’igishushanyo kinini; bibagiwe kandi ko Imana ya Isirayeli, ibinyujije ku mugaragu wayo Daniyeli, yari yarasobanuye neza icyo icyo gishushanyo cyasobanuraga, kandi ko, bitewe n’iyo nsobanuro, abanyacyubahiro b’ubwami bari barakijijwe urupfu rw’agasuzuguro; bibagiwe byose keretse icyifuzo cyabo cyo gushinga ubushobozi bwabo n’ubutegetsi bwabo bw’ikirenga, umwami n’abajyanama be b’ubwami biyemeje ko bazagerageza, hakoreshejwe uburyo bwose bushoboka, gushyira Babuloni hejuru ya byose, nk’isumba byose kandi ikwiriye ubudahemuka bw’isi yose.”

> “The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.

> Ishusho ry’ikigereranyo Imana yari yarahishuriye umwami n’abaturage umugambi wayo ku mahanga yo mu isi, ubu ryari rigiye guhindurwa igikoresho cyo guhimbaza ubushobozi bw’umuntu. Ubusobanuro bwa Daniyeli bwagombaga kwangwa no kwibagirana; ukuri kwagombaga kugorekwa no gukoreshwa uko kutari. Ikimenyetso cyateguwe n’Ijuru kugira ngo gihishurire mu ntekerezo z’abantu ibyabaye by’ingirakamaro byo mu gihe kizaza, cyagombaga gukoreshwa mu kubangamira ikwirakwizwa ry’ubumenyi Imana yifuzaga ko isi yakira. Bityo rero, binyuze mu migambi y’abanyamurava bashaka kwishyira hejuru, Satani yashakaga kuburizamo umugambi mvajuru ku bwoko bwa muntu. Umwanzi w’abantu yari azi ko ukuri kutavanze n’ikinyoma ari imbaraga zikomeye zo gukiza; ariko ko iyo gukoreshejwe mu kwishyira hejuru no guteza imbere imigambi y’abantu, guhinduka imbaraga z’icyaha.

> “From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.

> “Nebukadinezari yategetse ko mu bubiko bwe bw’umutungo mwinshi hakorwa igishushanyo kinini cy’izahabu, gisa mu miterere yacyo rusange n’icyari cyabonwe mu iyerekwa, uretse gusa ku ngingo imwe yerekeye ikintu cyari kigize. Nk’uko bari basanzwe bamenyereye amashusho y’imana zabo z’abapagani y’agatangaza, Abakaludaya ntibari bwarigeze mbere yaho bakora ikintu na kimwe gikomeye kandi gifite icyubahiro nk’iki gishushanyo cyabagiranye, gifite uburebure bw’amasuka mirongo itandatu n’ubugari bw’amasuka atandatu. Kandi ntibitangaje ko mu gihugu aho kuramya ibigirwamana byari byariganje hose, icyo gishushanyo cyiza kandi cy’igiciro kitagereranywa cyari mu kibaya cya Dura, kigereranya ikuzo rya Babuloni n’ubuhambare n’imbaraga byayo, cyegurirwa kuba ikiramirwa. Ibyo rero byarateguwe, maze hatangwa itegeko ko ku munsi wo kucyegura bose bagombaga kugaragaza ubudahemuka bwabo burenze ubundi ku butegetsi bwa Babuloni bunamira icyo gishushanyo.” Prophets and Kings, 504, 505.

Back to Articles