Article

# The Book of Daniel - Number Sixteen

Igitabo cya Daniyeli - Umubare wa Cumi na Gatandatu

Symbols

Ibimenyetso

Author

Jeff Pippenger

Published

December 11, 2023

Formats

PDF
Word
Song MP3

Before we address chapter three of Daniel, we will consider some prophetic symbolism that might allow us to more fully understand the chapter. Daniel, Hananiah, Mishael and Azariah are employed by the Holy Spirit to represent specific prophetic symbols, based upon the context where they are employed. In chapter one, they are represented as four worthies, with no distinction, until the end of the chapter, where Daniel is identified as having the gift of “understanding in all visions and dreams.”

Mbere y’uko dusuzuma igice cya gatatu cya Daniyeli, turabanza kureba ibimenyetso bimwe by’ubuhanuzi bishobora kudufasha kurushaho gusobanukirwa neza icyo gice. Daniyeli, Hananiya, Mishayeli na Azariya bakoreshwa n’Umwuka Wera kugira ngo bahagararire ibimenyetso byihariye by’ubuhanuzi, bishingiye ku rwego rw’aho bakoreshwa. Mu gice cya mbere, bagaragazwa nk’abanyacyubahiro bane, hatabayeho kubatandukanya, kugeza ku mpera y’icyo gice, aho Daniyeli agaragazwa ko afite impano yo “gusobanukirwa n’ibyerekanywe byose n’inzozi.”

> 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 1:17.

> Aba bana bane, Imana yabahaye ubwenge n’ubuhanga mu by’ubumenyi bwose no mu bwenge bwose; kandi Daniyeli yari afite gusobanukirwa n’iyerekwa ryose n’inzozi zose. Daniyeli 1:17.

In chapter one, as a symbol of ‘four’ they represent God’s people in the last days throughout the world. ‘Four’ is a symbol that represents worldwide, and all the prophets are speaking of the last days. The four worthies in chapter one represent God’s people of the last days, and in verse seventeen a distinction is first made between Daniel and the three worthies that represents the symbol of a “three-and-one combination.”

Mu gice cya mbere, nk’ikimenyetso cya “bane” bagereranya ubwoko bw’Imana bwo mu minsi y’imperuka ku isi yose. “Bane” ni ikimenyetso gihagarariye ibireba isi yose, kandi abahanuzi bose bavuga iby’iminsi y’imperuka. Intwari enye zo mu gice cya mbere zigereranya ubwoko bw’Imana bwo mu minsi y’imperuka, kandi ku murongo wa cumi n’irindwi ni ho bwa mbere hatandukanywa Daniyeli n’izo ntwari eshatu, ibyo bikaba bigereranya ikimenyetso cy’“ihuriro rya batatu n’umwe.”

The symbol of a “three-and-one combination” is found repeatedly within the inspired word. It represents several truths, depending upon the context. It represents the history of the three angels’ messages that began at the “time of the end” in 1798, and that end at the close of probation. All three messages were represented in the movement of the first angel, and that movement is followed by the fourth angel of Revelation eighteen, thus a three-and-one combination.

Ikimenyetso cy’“ihuriro ry’itatu-na-rimwe” kiboneka kenshi na kenshi mu Ijambo ryahumetswe. Gishushanya ukuri kwinshi, bitewe n’aho kivugirwa. Gishushanya amateka y’ubutumwa bw’abamarayika batatu bwatangiye mu “gihe cy’imperuka” mu 1798, kandi bukarangira igihe cy’igeragezwa gifunzwe. Ubutumwa uko ari butatu bwose bwashushanyijwe mu murimo w’umumarayika wa mbere, kandi uwo murimo ugakurikirwa n’umumarayika wa kane wo mu Ibyahishuwe igice cya cumi n’umunani, bityo hakabaho ihuriro ry’itatu-na-rimwe.

In certain contexts, it can represent the movement of the first angel’s message of Millerite history with the number one, in combination with the movement of the third angel’s message with the number three. Thus, the “three-and-one combination” may also be represented as the “one-and-three combination”. The symbolic “three-one combination” works as a symbol by either the one—preceding the three, or the three—preceding the one. In Nebuchadnezzar’s furnace, in chapter three of Daniel, we first see the three worthies, and then a fourth like unto the Son of God.

Mu bihe bimwe, bishobora kugereranya urugendo rw’ubutumwa bw’umumarayika wa mbere bwo mu mateka y’Abamillerite n’umubare umwe, bufatanyije n’urugendo rw’ubutumwa bw’umumarayika wa gatatu n’umubare gatatu. Bityo rero, “ihuriro rya gatatu-na-rimwe” rishobora no kugereranywa nk’“ihuriro rya rimwe-na-gatatu.” “Ihuriro ry’ikigereranyo rya gatatu-rimwe” rikora nk’ikimenyetso haba igihe rimwe ribanziriza gatatu, cyangwa gatatu ikabanziriza rimwe. Mu itanura rya Nebukadinezari, mu gice cya gatatu cya Daniyeli, tubanza kubona abatoni batatu, hanyuma uwa kane umeze nk’Umwana w’Imana.

> And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:23–25.

> Nuko abo bagabo batatu, ari bo Shaduraka, Meshaki na Abedenego, bagwa hasi baboshywe mu itanura ry’umuriro waka cyane. Maze Nebukadinezari umwami aratangara cyane, arahaguruka yihuta, arabaza abajyanama be ati: Mbese ntitwaterereye abagabo batatu baboshywe hagati mu muriro? Baramusubiza bati: Ni koko, mwami. Na we aravuga ati: Dore ndabona abagabo bane babohowe, bagenda hagati mu muriro, kandi nta cyo babaye; kandi ishusho y’uwa kane isa n’Umwana w’Imana. Daniyeli 3:23–25.

There is no doubt a perfectly divine reason, and an accurate historical fact, that would inform us why Daniel was not represented in the golden image worship service of chapter three, but one prophetic reason is that if Daniel would have been in attendance, he would have destroyed the prophetic symbolism of the three-and-one combination in the fiery furnace. With Gideon, it was Gideon and his three bands of one hundred men. Christ was often with three disciples.

Nta gushidikanya ko hari impamvu itunganye rwose y’ubumana, n’ukuri nyakuri kw’amateka, byatumenyesha impamvu Daniyeli atagaragajwe mu murimo wo kuramya igishushanyo cy’izahabu wo mu gice cya gatatu, ariko impamvu imwe y’ubuhanuzi ni uko, iyo Daniyeli aza kuba yari ahari, yari kurimbura ikimenyetso cy’ubuhanuzi cy’ihuriro rya batatu-na-rimwe mu itanura ry’umuriro. Kuri Gideyoni, hari Gideyoni n’imitwe ye itatu y’abagabo ijana ijana. Kristo yakundaga kubana n’abigishwa batatu.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. Matthew 17:1, 2.

> Nuko hashize iminsi itandatu, Yesu ajyana Petero na Yakobo na Yohana mwene se, abazamukana ukwabo ku musozi muremure. Ahindurirwa ishusho imbere yabo; mu maso he harabagirana nk’izuba, imyambaro ye yera nk’umucyo. Matayo 17:1, 2.

One-and-three, or three-and-one; it is the same symbol, for they are all representing some prophetic element of the last days, and the last days are the days of judgment. The days of judgment began in 1798, with the pronouncement that the investigative judgment would commence on October 22, 1844 And the days of judgment continue until human probation begins to close at the soon-coming Sunday law, as God’s executive judgments begin and progressively escalate until probation completely closes and the seven last plagues take place. With Nebuchadnezzar’s furnace, the three worthies, that were afterwards joined by Christ, represent the ensign. At the dedication of the golden image all of the nations that made up Nebuchadnezzar’s empire were in attendance.

Kimwe-na-bitatu, cyangwa bitatu-na-kimwe; ni ikimenyetso kimwe, kuko byose bishushanya ikintu runaka cy’ubuhanuzi cy’igihe cy’iminsi y’imperuka, kandi iminsi y’imperuka ni iminsi y’urubanza. Iminsi y’urubanza yatangiye mu 1798, hakurikiraho gutangazwa ko urubanza rw’iperereza rwari kuzatangira ku wa 22 Ukwakira 1844. Kandi iminsi y’urubanza ikomeza kugeza igihe igihe cy’igeragezwa cy’umuntu gitangiye kugera ku musozo ku itegeko ryo ku Cyumweru riri hafi kuza, ubwo imanza nyubahirizategeko z’Imana zitangira kandi zikagenda zirushaho gukara buhoro buhoro kugeza igihe cy’igeragezwa gifunze rwose maze ibyago birindwi bya nyuma bikaba. Mu itanura rya Nebukadinezari, ba bagabo batatu b’intwari, nyuma baza kwifatanywaho na Kristo, bashushanya ibendera. Mu gihe cyo gutaha igishushanyo cya zahabu, amahanga yose yari agize ubwami bwa Nebukadinezari yari ahari.

> And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.

> Kandi azamanurira amahanga ibendera ari kure, akayavugiriza ifirimbi ari ku mpera z’isi; kandi, dore, azaza yihuta cyane. Yesaya 5:26.

The seventy years of Daniel’s captivity is another essential symbol to recognize and it is found repeatedly in the inspired word. Jehoiakim to Cyrus represents the actual seventy years of Daniel’s captivity. In second Chronicles the seventy years represent the period that the land would rest and enjoy its sabbaths. In Isaiah twenty-three the seventy years represent the history of the United States from 1798, until the Sunday law, and in doing so, they also represent the parallel histories of the horn of Republicanism and the horn of true Protestantism. Sister White aligns the seventy years with the twelve-hundred-and-sixty years of the papal Dark Ages.

Imyaka mirongo irindwi y’ubuja bwa Daniyeli ni ikindi kimenyetso cy’ingenzi kigomba kumenyekana, kandi kiboneka kenshi mu Ijambo ryahumetswe. Kuva kuri Yehoyakimu kugeza kuri Kuro bishushanya imyaka mirongo irindwi nyakuri y’ubuja bwa Daniyeli. Mu gitabo cya kabiri cy’Ibyo ku Ngoma, iyo myaka mirongo irindwi ishushanya igihe igihugu cyari kuruhuka kandi kikanezererwa amasabato yacyo. Muri Yesaya 23, iyo myaka mirongo irindwi ishushanya amateka ya Leta Zunze Ubumwe z’Amerika kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru, kandi mu kubigenza bityo, inashushanya amateka abangikanye y’ihembe rya Repubulikanisimu n’ihembe ry’Ubuporotesitanti nyakuri. Mushiki wa Kazi White ahuza iyo myaka mirongo irindwi n’imyaka igihumbi na magana abiri na mirongo itandatu y’Ibihe by’Umwijima bya papa.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Uyu munsi itorero ry’Imana rifite umudendezo wo gukomeza no kugeza ku musozo umugambi mvajuru wo gukiza inyoko-muntu yazimiye. Mu binyejana byinshi, ubwoko bw’Imana bwagize uburenganzira bwabwo bubuzwa. Kubwiriza ubutumwa bwiza mu butungane bwabwo byari bibujijwe, kandi ibihano bikomeye kurusha ibindi byose byahanaga abahangaraga kutumvira amategeko y’abantu. Ingaruka yabyo ni uko uruzabibu runini rw’Umwami rw’imyifatire mboneragihugu rwari hafi kuba rwose rutarimo abakora. Abantu bambuwe umucyo w’ijambo ry’Imana. Umwijima w’ubuyobe n’imiziririzo byari bigiye guhanagura burundu kumenya idini ry’ukuri. Itorero ry’Imana ryo ku isi ryari mu bunyage rwose muri icyo gihe kirekire cy’itotezwa ridacogora, nk’uko abana ba Isirayeli bari baragizwe imbohe i Babuloni mu gihe cy’ubunyage.” Prophets and Kings, 714.

Once it is understood that as a symbol the seventy years also represent the twelve-hundred-and-sixty years of the Dark Ages, then the illustration of the “three and a half years”, or “forty-two months”, or “times, times and dividing of time” that symbolically represent the Dark Ages, expand the meaning and application of the symbolic seventy years.

Iyo bimaze gusobanuka ko, nk’ikimenyetso, imyaka mirongo irindwi na yo igereranya imyaka igihumbi na magana abiri na mirongo itandatu y’Ibihe by’Umwijima, icyo gihe ishusho y’“imyaka itatu n’igice”, cyangwa “amezi mirongo ine n’abiri”, cyangwa “ibihe, n’ibihe, n’igice cy’igihe” mu buryo bw’ikigereranyo igereranya Ibihe by’Umwijima, yagura ubusobanuro n’ishyirwa mu bikorwa ry’iyo myaka mirongo irindwi y’ikigereranyo.

In the book of Daniel, the seventy years are identified as the period from the empowerment of the first message until the judgment. That period exists in every sacred reform movement, and in so doing, the seventy years represent other lines of truth that are not emphasizing the element of time, but address the purpose of the period. For example, the period of seventy years is represented by Malachi as the period when the messenger of the covenant purifies the sons of Levi. Sister White associated Malachi’s cleansing of the Levites with Christ’s two temple cleansings. That same period is the period of the sealing time of the one hundred and forty-four thousand. It is also the period when the latter rain is progressively poured out. The same period is also the testing time of the image of the beast, which leads to the mark of the beast. The period is also the prophetic “day of preparation”, that leads to the Sunday law, which is also the “day of the Sabbath”. The period contains scattering times, and gathering times, which are both elements of the “seven times.”

Mu gitabo cya Daniyeli, imyaka mirongo irindwi igaragazwa nk’igihe gitangira ku guhabwa imbaraga k’ubutumwa bwa mbere kikagera ku rubanza. Icyo gihe kiboneka muri buri rugendo rwera rwo kuvugurura, kandi bityo, iyo myaka mirongo irindwi igahagararira andi marongo y’ukuri adashimangira ingingo y’igihe, ahubwo akavuga ku ntego y’icyo gihe. Urugero, igihe cy’imyaka mirongo irindwi kigaragazwa na Malaki nk’igihe marayika w’isezerano yeza abahungu ba Lewi. Mushiki wacu White yahuje kwezwa kw’Abalewi kuvugwa na Malaki no kwezwa kw’urusengero kwa Kristo incuro ebyiri. Icyo gihe nyine ni cyo gihe cyo gushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine. Nanone ni cyo gihe imvura y’itumba isukwa buhoro buhoro. Icyo gihe nyine kandi ni cyo gihe cy’ikigeragezo cy’igishushanyo cy’inyamaswa, kigana ku kimenyetso cy’inyamaswa. Icyo gihe kandi ni cyo “munsi wo kwitegura” w’ubuhanuzi, uganisha ku itegeko ryo ku Cyumweru, ari na wo “munsi w’Isabato.” Icyo gihe kirimo ibihe byo gutatanya n’ibihe byo gukoranya, byombi bikaba ari ibigize bya “ibihe birindwi.”

In the book of Daniel, Jehoiakim is a symbol of the empowerment of the first message. In relation to the two kings which follow him, he is simply the first of three angels that lead to, and end, at judgment. Cyrus is a symbol of not only the Sunday law, but he is also a “sign” of deliverance. Daniel is an element of the three-and-one combination, and also part of the fourfold worldwide representation of God’s people. Daniel is also a symbol of the Elijah messenger and he also typifies John in the book of Revelation. He is also a symbol of those that receive the seal of God. The name “Daniel” means “the judge of God”, or “the God of judgment”, so he is therefore a symbol of judgment, and also of Laodicea, for Laodicea means “a people judged” or “a people under judgment”. The judgment of Laodicea is ultimately premised upon their rejection of the knowledge that is unsealed in the book of Daniel.

Mu gitabo cya Daniyeli, Yehoyakimu ni ikimenyetso cy’ugushobozwa kw’ubutumwa bwa mbere. Mu isano afitanye n’abami babiri bamukurikira, ni ukuvuga gusa ko ari uwa mbere mu bamarayika batatu bayobora ku rubanza kandi bakarusorezaho. Kuro ni ikimenyetso kitari gusa cy’itegeko ryo ku Cyumweru, ahubwo ni na “kimenyetso” cy’agakiza. Daniyeli ni igice cy’ihuriro ry’ibintu bitatu n’ikimwe, kandi ni n’umugabane wo mu ishusho y’ine ihagarariye ubwoko bw’Imana ku isi yose. Daniyeli kandi ni ikimenyetso cy’intumwa ya Eliya, kandi nanone ashushanya Yohana mu gitabo cy’Ibyahishuwe. Nanone ni ikimenyetso cy’abakira ikimenyetso cy’Imana. Izina “Daniyeli” risobanura “umucamanza w’Imana”, cyangwa “Imana y’urubanza”; bityo rero ni ikimenyetso cy’urubanza, kandi ni n’ikimenyetso cya Lawodikiya, kuko Lawodikiya bisobanura “ubwoko bwaciriwe urubanza” cyangwa “ubwoko buri munsi y’urubanza”. Urubanza rwa Lawodikiya rushingiye ku iherezo ku kwanga kwabo ubumenyi bwafunguwe mu gitabo cya Daniyeli.

Nebuchadnezzar is a symbol of both the Republican and true Protestant horn of the United States, and he is also a symbol of the United States from its beginning to its end. When we arrive at Daniel chapters four and five, we will find that Nebuchadnezzar represents “the time of the end” in 1798, and Belshazzar represents the Sunday law. Nebuchadnezzar became, at the end of “seven times” of punishment, a converted lamb-like ruler, but his son ends up speaking as a dragon, just before his destruction.

Nebukadinezari ni ikimenyetso cy’amahembe yombi y’Abanyarepubulikani n’iry’Abaporotesitanti b’ukuri yo muri Leta Zunze Ubumwe z’Amerika, kandi ni na none ikimenyetso cya Leta Zunze Ubumwe z’Amerika uhereye ku ntangiriro zayo kugeza ku iherezo ryayo. Nitugerera ku bice bya kane n’icya gatanu bya Daniyeli, tuzasanga Nebukadinezari ahagarariye “igihe cy’imperuka” mu 1798, naho Belushazari agahagararira itegeko ryo ku Cyumweru. Nebukadinezari yabaye, ku iherezo ry’“ibihe birindwi” byo guhanwa, umutware umeze nk’umwana w’intama wahindutse, ariko umuhungu we arangiza avugana nk’ikiyoka, mbere gato yo kurimbuka kwe.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Ku mwami wa nyuma wa Babuloni, nk’uko byari byaragizwe ikigereranyo ku wa mbere wawo, hari haje urubanza rw’Umunyamaso w’Imana ruti: ‘Wa mwami we, ... ubwirwa yuko ubwami bugukuweho.’ Daniyeli 4:31.” Abahanuzi n’Abami, 533.

Daniel chapter one represents the history of the Millerite movement from August 11, 1840 through to October, 22, 1844. It also represents September 11, 2001 through to the Sunday law. It also represents the first of the three angels’ messages that also represent a second prophetic symbol of the history of the United States from 1798 through to the Sunday law.

Igice cya mbere cya Daniyeli kigaragaza amateka y’umuryango wa Millerite uhereye ku wa 11 Kanama 1840 ukageza ku wa 22 Ukwakira 1844. Nanone kigaragaza igihe uhereye ku wa 11 Nzeri 2001 ukageza ku itegeko ryo ku cyumweru. Kandi nanone kigaragaza ubutumwa bwa mbere mu butumwa bw’abamarayika batatu, na bwo bukaba bugereranya ikimenyetso cya kabiri cy’ubuhanuzi cy’amateka ya Leta Zunze Ubumwe z’Amerika uhereye mu 1798 ukageza ku itegeko ryo ku cyumweru.

Perhaps the most important representation of Daniel chapter one, is that it is the first thing mentioned in the prophetic book that is made up of the book of Daniel and the book of Revelation together. It is the first of three prophetic tests for a student of prophecy to master. It is what must be “eaten” in order to pass the following tests.

Ahari ikigereranyo cy’ingenzi kurusha ibindi cyo muri Daniyeli igice cya mbere, ni uko ari cyo kintu cya mbere kivugwa mu gitabo cy’ubuhanuzi kigizwe n’igitabo cya Daniyeli n’igitabo cy’Ibyahishuwe bifatanije. Ni icya mbere mu bigeragezo bitatu by’ubuhanuzi umunyeshuri w’ubuhanuzi agomba gutsinda neza. Ni cyo kigomba “kuribwa” kugira ngo atsinde ibigeragezo bikurikiraho.

In Early Writings, as already cited more than once in these articles, Sister White identifies the three-step testing process of Christ’s history in a paragraph, and then in the next paragraph she identifies the three-step testing process of Millerite history. She identifies that those in the time of Christ who rejected the message of John, could not be benefitted by the teachings of Jesus. The next paragraph allows one who wishes to see, that the first test for the Millerites was William Miller, who Sister White identifies was typified by both John the Baptist and Elijah. Those two witnesses of the first test establish that Daniel chapter one is the Elijah message. If chapter one is rejected, there cannot be any benefit from chapters two and three.

Mu nyandiko za Early Writings, nk’uko byamaze kuvugwa incuro zirenze imwe muri izi nyandiko, Mushiki wa White agaragaza mu gika kimwe uburyo bw’ibigeragezo by’ibyiciro bitatu mu mateka ya Kristo, hanyuma mu gika gikurikiyeho akagaragaza uburyo bw’ibigeragezo by’ibyiciro bitatu mu mateka y’Abamillerite. Agaragaza ko abariho mu gihe cya Kristo banze ubutumwa bwa Yohana batashoboraga kugirirwa umumaro n’inyigisho za Yesu. Igika gikurikiyeho gituma ushaka kubona abibona, yuko ikigeragezo cya mbere ku Bamillerite cyari William Miller, uwo Mushiki wa White agaragaza ko yashushanywaga na Yohana Umubatiza ndetse na Eliya. Abo bahamya babiri b’ikigeragezo cya mbere bashimangira ko Daniyeli igice cya mbere ari ubutumwa bwa Eliya. Niba igice cya mbere cyanzwe, ntihashobora kubaho umumaro uwo ari wo wose uturuka ku bice bya kabiri n’icya gatatu.

Jesus and the second angel followed John the Baptist and the first angel in their respective histories. After Jesus was the judgment of the cross, and the third angel arrived when the investigative judgment commenced. The disappointment of the disciples at the cross typifies the great disappointment of October 22, 1844. Daniel chapter one is Elijah, as represented by John the Baptist and William Miller, but it cannot be separated from chapters two and three. Together those chapters are the everlasting gospel, which is always a three-step prophetic testing message that produces and then separates two classes of worshipers. Therefore, if those three chapters were to be separated it would be another gospel.

Yesu n’umumarayika wa kabiri bakurikiye Yohana Umubatiza n’umumarayika wa mbere mu mateka yabo bwite. Nyuma ya Yesu habayeho urubanza rw’umusaraba, kandi umumarayika wa gatatu yaje igihe urubanza rw’igenzura rwatangiraga. Gucika intege kw’abigishwa ku musaraba kugereranya ugucika intege gukomeye kwo ku wa 22 Ukwakira 1844. Daniyeli igice cya mbere ni Eliya, nk’uko ahagarariwe na Yohana Umubatiza na William Miller, ariko ntigishobora gutandukanywa n’ibice bya kabiri n’icya gatatu. Ibyo bice hamwe ni ubutumwa bwiza bw’iteka ryose, kandi buri gihe ni ubutumwa bw’ubuhanuzi bw’igeragezwa bw’intambwe eshatu butuma habaho amatsinda abiri y’abaramya hanyuma bukayatandukanya. Ni cyo gituma, iyo ibyo bice bitatu bitandukanywa, byaba ari ubundi butumwa bwiza.

> But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:8, 9.

> Ariko n’iyo twaba twe, cyangwa marayika uvuye mu ijuru, ababwiriza ubutumwa bwiza butandukanye n’ubwo twababwiriye, avumwe. Nk’uko twabivuze mbere, ni ko nongera kubivuga none: Nihagira umuntu ubabwiriza ubutumwa bwiza butandukanye n’ubwo mwakiriye, avumwe. Abagalatiya 1:8, 9.

Daniel chapter one prepares the way for the messenger of the covenant to suddenly come to his temple, and it also represents the voice that is crying in the wilderness. The wilderness is represented as a period of scattering, where the sanctuary and the host are being trodden under foot. In Daniel chapter one, Daniel is in the wilderness, scattered and enslaved. The message of chapter one, prepares the way for the message of chapter two, where Christ purifies and enters into covenant with the sons of Levi. The sons of Levi are identified as the symbol of God’s chosen people, for they stood faithfully with Moses in the crisis of Aaron’s golden image, and chapter three of Daniel is also the crisis of the golden image.

Igice cya mbere cya Daniyeli gitegura inzira kugira ngo intumwa y’isezerano ize mu rusengero rwayo gitunguranye, kandi kandi kigaragaza ijwi rirangurura mu butayu. Ubutayu bugaragazwa nk’igihe cyo gutatanywa, aho ubuturo bwera n’ingabo birimo gukandagirwa. Mu gice cya mbere cya Daniyeli, Daniyeli ari mu butayu, yatatanyijwe kandi ari mu bucakara. Ubutumwa bw’igice cya mbere butegura inzira y’ubutumwa bw’igice cya kabiri, aho Kristo yeza kandi akagirana isezerano n’abahungu ba Lewi. Abahungu ba Lewi bagaragazwa nk’ikimenyetso cy’ubwoko bwatoranyijwe bw’Imana, kuko bahagaze ari indahemuka hamwe na Mose mu gihe cy’amage y’igishushanyo cya zahabu cya Aroni, kandi igice cya gatatu cya Daniyeli na cyo ni igihe cy’amage y’igishushanyo cya zahabu.

Shadrach, Meshach and Abednego are like the Levites that have been purified in advance of the “image of the beast” test of the golden idol. At the ceremony Nebuchadnezzar provides the orchestra, the whore of Tyre sings the songs, and apostate spiritual Israel bows down and then dances naked to the music around the golden idol.

Shaduraki, Meshaki na Abedinego bameze nk’Abalewi bejejwe mbere y’igeragezwa ry’“igishushanyo cy’inyamaswa” ry’igishushanyo cya zahabu. Muri uwo muhango Nebukadinezari atanga orkestre, indaya y’i Tiro iririmba indirimbo, kandi Isirayeli yo mu buryo bw’umwuka yateshutse irunama hanyuma ikinira ubusa ku muziki ikikije icyo gishushanyo cya zahabu.

The books of Daniel and Revelation are the same book, and Christ as the Alpha and Omega is now unsealing the book that represents the Revelation of Jesus Christ. The very first truth that He places in that book is the three angels’ messages. The first three chapters of Daniel, are the three angels’ messages. The truths connected to those three angels’ messages in Revelation chapter fourteen, are brought to perfection when it is recognized that they were first mentioned in the first three chapters of Daniel. In Revelation fourteen they are identified as the everlasting gospel, and they are flying in the heavens, thus identifying the message that is presented to the entire world in the last days. In Daniel’s first three chapters, the experience of the men and women that carry that message to the world is illustrated. Revelation fourteen is the external line of truth, representing with symbols, the message of the three angels. The everlasting gospel, and the message of each of the three angels, is brought to perfection by the internal line of truth represented in Daniel’s first three chapters.

Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, kandi Kristo nk’Alufa na Omega ubu arimo akuraho ibimenyetso ku gitabo kigereranya Ibyahishuwe bya Yesu Kristo. Ukuri kwa mbere na mbere ashyira muri icyo gitabo ni ubutumwa bw’abamarayika batatu. Ibyanditswe bya mbere bitatu bya Daniyeli ni ubutumwa bw’abamarayika batatu. Ukuri guhuriye kuri ubwo butumwa bw’abamarayika batatu bwo mu Ibyahishuwe igice cya cumi na kane kugera ku butungane bwabwo iyo hamenyekanye ko kwavuzwe bwa mbere mu bice bitatu bya mbere bya Daniyeli. Mu Ibyahishuwe cumi na kane bugaragazwa nk’ubutumwa bwiza bw’iteka ryose, kandi buraguruka mu kirere, bityo bikerekana ubutumwa buhabwa isi yose mu minsi ya nyuma. Mu bice bitatu bya mbere bya Daniyeli, herekanwa ishusho y’uburambe bw’abagabo n’abagore batwara ubwo butumwa bakabugeza ku isi. Ibyahishuwe cumi na kane ni umurongo w’inyuma w’ukuri, ugereranya mu bimenyetso ubutumwa bw’abamarayika batatu. Ubutumwa bwiza bw’iteka ryose, n’ubutumwa bwa buri umwe muri abo bamarayika batatu, bigera ku butungane bwabyo binyuze ku murongo w’imbere w’ukuri ugereranijwe n’ibice bitatu bya mbere bya Daniyeli.

The first three chapters represent many wonderful truths, and one of those truths is that the three messages are a three-step testing process consisting of a dietary test, followed by a visual test, that is followed by a litmus test. There are, no doubt, other ways to label those three tests, but those labels can easily be seen in chapter one, and they can again be seen in chapters one through three. The three chapters must be recognized together as one symbol.

Ibice bitatu bya mbere bihagarariye ukuri kwinshi gutangaje, kandi rumwe muri uko kuri ni uko ubutumwa butatu ari inzira y’igeragezwa y’intambwe eshatu igizwe n’igeragezwa ry’imirire, rigakurikirwa n’igeragezwa ry’amaso, na ryo rikagakurikirwa n’igeragezwa rya litimusi. Nta gushidikanya ko hari ubundi buryo bwo kwita ayo mageragezwa atatu, ariko ayo mazina ashobora kugaragarira byoroshye mu gice cya mbere, kandi ashobora kongera kubonwa mu bice bya mbere kugeza ku bya gatatu. Ibyo bice bitatu bigomba kumenyekana hamwe nk’ikimenyetso kimwe.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Ubutumwa bwa mbere n’ubwa kabiri bwatanzwe mu 1843 no mu 1844, kandi ubu turi munsi y’itangazwa ry’ubwa gatatu; nyamara ubwo butumwa bwose uko ari butatu buracyakwiriye gutangazwa. Ni iby’ingenzi muri iki gihe nk’uko byahoze mbere hose ko bwongera kubwirwa abashaka ukuri. Mu nyandiko no mu ijwi, tugomba kumvikanisha itangazwa ryabwo, tugaragaza uko bukurikirana, n’ishyirwa mu bikorwa ry’ubuhanuzi butugeza ku butumwa bwa marayika wa gatatu. Nta bwa gatatu bushobora kubaho hatabanje kubaho ubwa mbere n’ubwa kabiri. Ubu butumwa tugomba kubuha isi binyuze mu bitabo n’inyandiko zisohorwa, no mu nyigisho zitangwa mu ruhame, tugaragaza mu murongo w’amateka y’ubuhanuzi ibintu byabaye n’ibizaba.” Selected Messages, igitabo cya 2, 104, 105.

It does not matter if there was only one day, or one week, or twenty years between the actual history of chapters two and three, they are symbolically illustrating the progressive testing of three tests. Nebuchadnezzar was dazzled and amazed that God, through the prophet Daniel could know his dream, and provide such a sound interpretation of the dream that it could only be understood as truth. Yet in chapter three, Nebuchadnezzar failed the second test of chapter two, for he determined to place his own prideful human desire above the wonderful manifestation of the power of God, which identified the divine meaning of the secret dream.

Nta cyo bihindura niba hagati y’amateka nyakuri yo mu gice cya kabiri n’icya gatatu harabayeho umunsi umwe gusa, cyangwa icyumweru kimwe, cyangwa imyaka makumyabiri; mu buryo bw’ikigereranyo byerekana isuzumwa rigenda rikurikirana ry’ibigeragezo bitatu. Nebukadinezari yatangajwe kandi arumirwa n’uko Imana, ibinyujije ku muhanuzi Daniyeli, yashoboraga kumenya inzozi ze no gutanga ubusobanuro buhamye bene ako kageni bw’izo nzozi, ku buryo byashoboraga gusa gusobanurwa ko ari ukuri. Nyamara mu gice cya gatatu, Nebukadinezari yananiwe ikigeragezo cya kabiri cyo mu gice cya kabiri, kuko yiyemeje gushyira icyifuzo cye bwite cy’ubwibone bwa kimuntu hejuru y’ihishurwa ritangaje ry’imbaraga z’Imana, ryagaragaje ubusobanuro bw’Imana bw’iyo nzozi y’ibanga.

In erecting the golden image in chapter three, he failed the third—litmus test. Shadrach, Meshach and Abednego passed the litmus test. Nebuchadnezzar received the mark of the beast and the three worthies received the seal of God. The first three chapters of Daniel, must be understood in the context of the three angels of Revelation fourteen. As simple as the three chapters are, for they are so clear that they are commonly used as stories for Christian children, they actually represent, perhaps, the most profound three chapters in God’s Word.

Mu gushyiraho igishushanyo cya zahabu mu gice cya gatatu, yananiwe ikizamini cya gatatu—ikizamini ndangagaciro. Shaduraki, Meshaki na Abedenego batsinze icyo kizamini ndangagaciro. Nebukadinezari yakiriye ikimenyetso cya ya nyamaswa, naho abo batatu b’intwari bakira ikidodo cy’Imana. Ibyanditswe bitatu bya mbere byo muri Daniyeli bigomba gusobanurwa mu rwego rw’abamarayika batatu bo mu Ibyahishuwe cumi na bine. Nubwo ibyo byanditswe bitatu byoroheje, kuko bisobanutse cyane ku buryo bikunze gukoreshwa nk’inkuru z’abana b’Abakristo, mu by’ukuri bihagarariye, wenda, ibice bitatu byimbitse kurusha ibindi mu Ijambo ry’Imana.

We will continue with Daniel chapter three in the next article.

Tuzakomeza na Daniyeli igice cya gatatu mu nyandiko ikurikira.

> “The vainglory and oppression seen in the course pursued by the heathen king, Nebuchadnezzar, is being and will continue to be manifested in our day. History will repeat itself. In this age the test will be on the point of Sabbath observance. The heavenly universe behold men trampling upon the law of Jehovah, making the memorial of God, the sign between him and his commandment-keeping people, a thing of naught, something to be despised, while a rival sabbath is exalted as was the great golden image in the plain of Dura. Men claiming to be Christians will call upon the world to observe this spurious sabbath that they have made. All who refuse will be placed under oppressive laws. This is the mystery of iniquity, the devising of satanic agencies, carried into effect by the man of sin.” The Youth’s Instructor, July 12, 1904.

> “Ubwibone n’igitugu bigaragarira mu nzira yakurikijwe n’umwami w’umunyamahanga Nebukadinezari, birimo kugaragarira kandi bizakomeza kugaragarira mu gihe cyacu. Amateka azisubiramo. Muri iki gihe, ikigeragezo kizaba ku ngingo yo kwitondera Isabato. Ijuru ryose rireba abantu bahonyora amategeko ya Yehova, bagira urwibutso rw’Imana, ikimenyetso kiri hagati Ye n’ubwoko Bwe bwitondera amategeko Ye, nk’ikintu cy’ubusa, ikintu gikwiriye gusuzugurwa, mu gihe Isabato y’uruhimbano ishyirwa hejuru nk’uko cya gishushanyo kinini cya zahabu cyashyizwe hejuru mu kibaya cya Dura. Abantu biyita abakristo bazahamagarira ab’isi yose kwitondera iyo sabato y’uruhimbano bihimbiye. Abazanga bose bazashyirwa munsi y’amategeko y’igitugu. Iri ni ryo banga ry’ubugome, umugambi w’ibyitso bya Satani, ushyirwa mu bikorwa n’umuntu w’icyaha.” The Youth’s Instructor, July 12, 1904.

Back to Articles