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

Igitabo cya Daniyeli - Ijambo rya mbere na mirongo irindwi na kane

Prophetic Insights and Divine Revelations: Understanding Daniel’s Vision and Its Last-Day Implications

Ubushishozi bw’Ubuhanuzi n’Ibyahishuwe by’Imana: Gusobanukirwa Iyerekwa rya Daniyeli n’Ibisobanuro byaryo ku minsi y’imperuka

Author

Jeff Pippenger

Published

April 4, 2024

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As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Mu gihe twitegereza intambara ya gatatu y’intumwa ihagarariye abandi, igaragazwa mu mirongo ya cumi n’itatu kugeza kuri cumi n’itanu, twibutse ibyabanje kugeza kuri iyo mirongo. Mu gice cya cumi, Daniyeli yakiriye iyerekwa rye rya nyuma, kandi muri uko kubigenza agaragazwa nk’uwasobanukiwe iyerekwa ry’ubuhanuzi ryo mu imbere n’iryo hanze. Ijambo ry’Igiheburayo “dabar,” risobanura “ijambo,” ryahinduwemo “ikintu.” Mu gice cya cyenda, igihe Gaburiyeli yazaga kugira ngo Daniyeli asobanukirwe iyerekwa ry’iminsi ibihumbi bibiri na magana atatu, ijambo ry’Igiheburayo “dabar” ryahinduwemo “ikibazo.”

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Ni ukuri, nkiri kuvuga mu isengesho, wa mugabo Gabrieli, uwo nari narabonye mu iyerekwa mbere na mbere, aza yihuta cyane aguruka, ankora mu gihe cy’ituro rya nimugoroba. Arampugura, aravugana nanjye, arambwira ati: “Yewe Daniyeli, nonaha nje kukugezaho ubwenge no gusobanukirwa. Uhereye igihe watangiye kwinginga kwawe, itegeko ryarasohotse, kandi nje kukumenyesha; kuko ukundwa cyane. Nuko rero, sobanukirwa n’iki kintu, kandi utekereze ku iyerekwa.” Daniyeli 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Igihe Gaburiyeli yabwiraga Daniyeli ati “umva iri jambo, kandi uzirikane iyerekwa,” ijambo ry’Igiheburayo “biyn” ryahinduwemo “umva” kandi na none rihindurwa “uzirikane.” Iryo jambo risobanura gutandukanya mu bwenge. Gaburiyeli yamenyesheje Daniyeli ko akwiriye gutandukanya mu bwenge “dabar” ryahinduwemo “ijambo” n’“mareh”, ryahinduwemo “iyerekwa”. Kugira ngo asobanukirwe n’insobanuro Gaburiyeli yahaga Daniyeli yerekeye ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu, Daniyeli yagombaga kumenya itandukaniro riri hagati y’iyerekwa ry’ubuhanuzi ryerekanwa nk’“ijambo” n’iyerekwa ry’ubuhanuzi rya “mareh”. “Ijambo”, ari ryo “dabar,” risobanura ijambo, rigereranya umurongo w’inyuma w’ubuhanuzi, naho iyerekwa rya “mareh” rigereranya umurongo w’imbere w’ubuhanuzi.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Mu gice cya cumi cy’igitabo cya Daniyeli, ukuri kwa mbere guhishurirwa umwigishwa w’ubuhanuzi ni uko Daniyeli ahagarariye ubwoko bw’Imana bwo mu minsi y’imperuka busobanukiwe imirongo y’ubuhanuzi yo imbere n’iyo hanze.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, witwaga Beluteshazari, yahishuriwe ijambo; kandi iryo jambo ryari ukuri, ariko igihe cyari cyaragenwe cyari kirekire. Nuko asobanukirwa iryo jambo, kandi asobanukirwa n’ibyo yeretswe. Daniyeli 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

Icyo “kintu” ni ijambo ry’Igiheburayo “dabar,” kandi “iyerekwa” ni iyerekwa rya “mareh.” Nk’umuhanuzi, Daniyeli agereranya ubwoko bw’Imana bwo mu minsi y’imperuka, kandi isohozwa ryabwo ritunganye ni rya bamwe ibihumbi ijana na mirongo ine na bine. Umwaka wa gatatu wa Kuro ushyira Daniyeli mu murongo w’ivugurura watangiye mu gihe cy’imperuka mu 1989. Muri “iyo minsi,” igereranya amateka yo kuva mu 1989 kugeza ku itegeko ryo ku cyumweru rigiye kuza muri Leta Zunze Ubumwe za Amerika, Daniyeli yari ari mu cyunamo ibyumweru bitatu. Mu murongo w’ivugurura rw’ab’ibihumbi ijana na mirongo ine na bine, icyo gihe cy’icyunamo kiranga iminsi itatu n’igice abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe bamaze bapfuye mu muhanda. Uwo muhanda w’uwo mudugudu mukuru wa Sodomu na Egiputa, aho n’Umwami wacu yabambwe, ni na we kibaya cya Ezekiyeli cy’amagufwa yumye yapfuye.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Mu gice cya cumi, Daniyeli ahindurwa kugira ngo ase n’ishusho ya Kristo, kandi akorwaho incuro eshatu mbere y’uko Gaburiyeli asobanura iyerekwa Daniyeli yabonye. Iryo yerekwa ryateye gutandukanywa kw’amatsinda abiri y’abaramya. Ubutumwa bwiza bw’iteka ryose buri gihe butanga amatsinda abiri y’abaramya. Daniyeli yahagarariye itsinda ry’abaramya rigereranywa n’abihumbi ijana na mirongo ine na bine, mu buryo butandukanye n’itsinda ryahunganye ubwoba kubera iryo yerekwa.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Mbere y’igice cya cumi, Gaburiyeli yaje kuri Daniyeli incuro eshatu kugira ngo amusobanurire iyerekwa. Yasobanuye amayerekwa yo mu bice bya karindwi n’icya munani, yerekanaga ubwami buvugwa mu buhanuzi bwa Bibiliya mu kugaragara kwabwo kwa politiki (igice cya karindwi), no mu kugaragara kwabwo kw’idini (igice cya munani). Hanyuma mu gice cya cyenda Gaburiyeli asobanura ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu. Mu gice cya cumi, Gaburiyeli araza kugira ngo arangize ibisobanuro byari byarasigaye bituzuye mu gice cya cyenda, kandi aheshe Daniyeli ibisobanuro by’iyerekwa ryabyaye amatsinda abiri y’abaramya. Mbere na mbere Gaburiyeli aha Daniyeli incamake rusange y’iryo yerekwa mu murongo wa cumi na kane.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> None rero ndaje ngo ngutegeshe ibizagwira ubwoko bwawe mu minsi y’imperuka; kuko ibyo yeretswe biracyari iby’igihe kirekire. Daniyeli 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Iyerwa rya Kristo, ryavuyemo ibyiciro bibiri by’abaramya, rigereranya ibizagera ku bwoko bw’Imana mu minsi y’imperuka. Ubusobanuro bw’igice cya karindwi n’icya munani bwari ubusobanuro bw’amateka yagereranyijwe no kuzamuka no kugwa kw’ubwami bwo mu buhanuzi bwa Bibiliya, nk’uko byagaragajwe n’inyamaswa z’inkazi n’amatungo yo mu buturo bwera uko bikurikirana. Ubusobanuro bw’igice cya cyenda bwari isesengurabugufi rirambuye ry’ibihe bitandukanye by’ubuhanuzi bigaragaramo mu buhanuzi bw’imyaka ibihumbi bibiri na magana atatu. Mu buryo runaka, iyerwa rya Kristo ufite ikuzo ryo mu gice cya cumi ryagereranyaga ibizagera ku bwoko bw’Imana mu minsi y’imperuka. Mbere y’uko Gaburiyeli atangira urutonde rurambuye rw’amateka, ari rwo busobanuro bw’iyerwa rya Kristo ufite ikuzo, yibutsa Daniyeli ko yamaze kumubwira icyo ubwo busobanuro bugereranya.

> Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.

> Nuko arambwira ati: Mbese uzi icyatumye nkugana? Kandi none ngiye gusubira kurwana n’umutware w’u Buperesiya; kandi nimara kugenda, dore umutware w’u Bugiriki azaza. Daniyeli 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Gaburiyeli yibutsa Daniyeli ko yari yamubwiye mu murongo wa cumi n’ine ko yari yaje kugira ngo asobanukirwe n’ibizaba ku bwoko bw’Imana mu minsi y’imperuka, kandi yari yiteze ko Daniyeli ashyira ibisobanuro bikurikira by’amateka y’ubuhanuzi muri urwo rwego. Daniyeli yari yarashakaga gusobanukirwa by’umwihariko kuva ku munsi wa mbere yatangiriyeho kuboroga.

> Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

> Nuko arambwira ati: Ntutinye, Daniyeli; kuko uhereye ku munsi wa mbere washyize umutima wawe ku gushaka gusobanukirwa no kwicisha bugufi imbere y’Imana yawe, amagambo yawe yumviswe, kandi nzanywe n’amagambo yawe. Ariko umutware w’ubwami bw’u Buperesi yarampinyuriye iminsi makumyabiri n’umwe; ariko dore, Mikayeli, umwe mu batware bakuru, araza aramfasha; maze nsigara yo hamwe n’abami b’u Buperesi. Daniyeli 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Nyuma y’ibyumweru bitatu bya Daniyeli byo kuboroga, yabonye iyerekwa rya Kristo, ryahuzaga mu buryo bw’ubuhanuzi n’iyerekwa rya Kristo Yohana yabonye ari i Patimo.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

> “Nta wundi utari Umwana w’Imana ubwe wabonekeye Daniyeli. Iyi mvugo ihuye n’iyo Yohana yahawe igihe Kristo yamuhishurirwaga ku Kirwa cya Patimo. Ubu Umwami wacu aje ari kumwe n’undi mumarayika wo mu ijuru kugira ngo yigishishe Daniyeli ibyari kuzaba mu minsi y’imperuka. Ubu bumenyi bwahawe Daniyeli, kandi bwandikwa kubw’uguhumekerwa, ku bwacu twe abo amaherezo y’isi yagezeho.

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

> “Ukuri gukomeye kwahishuwe n’Umucunguzi w’isi ni uk’abo bashakashaka ukuri nk’ushaka ubutunzi bwahishwe. Daniyeli yari ageze mu zabukuru. Ubugingo bwe bwari bwaramariye hagati y’ibishuko by’urukiko rw’abapagani, ubwenge bwe buremerewe n’imirimo y’ubwami bukomeye; nyamara yivana muri ibyo byose kugira ngo yicishe bugufi imbere y’Imana, kandi ashake kumenya imigambi y’Isumbabyose. Kandi mu gusubiza kwinginga kwe, umucyo uturutse mu bikari byo mu ijuru wahishuriwe abazabaho mu minsi y’imperuka. None se, ni ukuhe gushikama dukwiriye gushakisha Imana, kugira ngo iduhishurire ubwenge bwacu ngo dusobanukirwe ukuri twazaniwe tuvuye mu Ijuru.”

> “‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> “‘Nanjye Daniyeli jyenyine ni jye wabonye iryo yerwa; kuko abagabo bari kumwe nanjye batabonye iryo yerwa; ariko bahindishijwe umushyitsi mwinshi, ku buryo bahunze bihisha…. Nuko imbaraga zose zinshiramo; kuko ubwiza bwanjye bwari muri jye bwahindutse kononekara, kandi nta mbaraga nagumanye.’ Uko ni ko bizagendekera umuntu wese wejejwe by’ukuri. Uko barushaho kubona neza ubukuru, icyubahiro, no gutungana bya Kristo, ni ko bazarushaho kubona mu buryo bugaragara intege nke zabo n’ukutatungana kwabo. Nta cyifuzo bazagira cyo kwiyitirira kamere itagira icyaha; ibyo bo ubwabo babonaga ko ari byiza kandi biboneye, iyo bigereranyijwe n’ubutungane n’icyubahiro bya Kristo, bizagaragara ko ari ibidakwiriye gusa kandi byangirika. Ni igihe abantu batandukanijwe n’Imana, igihe bafite ibitekerezo bitajyanye n’ukuri kandi bitagaragara neza kuri Kristo, ari bwo bavuga bati, ‘Nta cyaha mfite; nejejwe rwose.’”

> “Gabriel then appeared to the prophet, and thus addressed him; ‘O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.’

> Nuko Gaburiyeli abonekera umuhanuzi, aramubwira ati: “Yewe Daniyeli, mugabo ukundwa cyane, sobanukirwa amagambo nkubwira, kandi uhagarare wemye; kuko ari wowe ntumweho ubungubu. Nuko amaze kumbwira iryo jambo, mpagarara ntigisheka. Hanyuma arambwira ati: Ntutinye, Daniyeli; kuko uhereye ku munsi wa mbere washyize umutima wawe ku gusobanukirwa no kwicisha bugufi imbere y’Imana yawe, amagambo yawe yarumviswe, kandi nzanywe n’amagambo yawe.”

> “What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

> “Mbega icyubahiro gikomeye Daniyeli yahawe n’Ikuzo ryo mu Ijuru! Imukomeza ari umugaragu wayo uhinda umushyitsi, kandi imwizeza ko isengesho rye ryumviswe mu Ijuru, kandi ko mu gusubiza uko kwinginga gukomeye, marayika Gaburiyeli yatumwe kugira ngo akore ku mutima w’umwami w’u Buperesi. Mu byumweru bitatu byose Daniyeli yamaze yiyiriza ubusa kandi asenga, uwo mwami yari yararwanyije ibyiyumvo Umwuka w’Imana yamuteraga; ariko Umwami wo mu Ijuru, marayika mukuru Mikayeli, yatumwe kugira ngo ahindure umutima w’uwo mwami winangiye, ngo afate icyemezo kiziguye cyo gusubiza isengesho rya Daniyeli.

> “‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘Nuko amaze kumbwira ayo magambo, nerekeza mu maso hanjye hasi, ndamwa. Maze dore, usa n’ishusho y’abana b’abantu akora ku minwa yanjye…. Aravuga ati: Wa muntu ukundwa cyane we, witinya; amahoro abe kuri wowe; komera, koko komera. Nuko amaze kumbwira, ndakomera, ndavuga nti: Databuja avuge; kuko wankomeje.’ Icyubahiro cy’Imana cyahishuriwe Daniyeli cyari gikomeye cyane, ku buryo atashoboraga kwihanganira kukibona. Maze intumwa yo mu Ijuru itwikira umucyo w’ubwiza bwo kubaho kwayo, maze ibonekera umuhanuzi ari nk’“usa n’ishusho y’abana b’abantu.” Kubw’imbaraga zayo ziva ku Mana, yakomeje uwo muntu w’inyangamugayo n’uwizera, kugira ngo yumve ubutumwa yohererejwe n’Imana.

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

> “Daniyeli yari umugaragu wihaye Imana Isumbabyose. Ubuzima bwe burebure bwari bwuzuyemo ibikorwa by’indashyikirwa byo gukorera Umwami we. Ubutungane bw’imico ye n’ubudahemuka bwe butajegajega, bihwanye gusa n’ubwicishe bugufi bwo mu mutima we n’ukwicuza kwe imbere y’Imana. Turabisubiramo tuti, Ubuzima bwa Daniyeli ni icyitegererezo cyahumetswe cy’ukwezwa nyakuri.” Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Ibyabaye kuri Daniyeli bivugwa mu gice cya cumi, bigereranya ubwoko bw’Imana mu minsi ya nyuma, bo kimwe na Daniyeli na Yohana, basobanukiwe Ibyahishuwe bya Yesu Kristo. Urufunguzo rwo gushyira Daniyeli mu mateka y’ubuhanuzi aho ibyabaye kuri we biherereye rushingiye ku kuba yari mu cyunamo, kandi Mikayeli yaratumwe ku iherezo ry’iyo minsi makumyabiri n’umwe. Mu murongo wa mbere, Daniyeli yanditse ko yari afite gusobanukirwa kwuzuye kw’iyerekwa ry’imbere n’iry’inyuma by’ubuhanuzi. Mbere y’iyo minsi makumyabiri n’umwe Daniyeli yari afite gusobanukirwa kutuzuye kuri ayo mayerekwa yombi, ariko binyuze mu busobanuro bwa Gaburiyeli, Daniyeli asobanukirwa byuzuye “ikintu” n’“iyerekwa” nk’ibyahishuwe bitandukanye.

> “As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

> “Igihe cyo kurangira kw’imyaka mirongo irindwi y’ubunyage cyegerezaga, umutima wa Daniyeli warahungabanye cyane kubera ubuhanuzi bwa Yeremiya. Yabonye ko igihe cyari kigeze ubwo Imana yari igiye guha ubwoko bwayo bwatoranyijwe ikindi kigeragezo; maze yiyiriza ubusa, yicisha bugufi, kandi asenga, atakambira Imana yo mu ijuru ahagarariye Isirayeli, muri aya magambo ati: ‘Mwami, Mana nkuru kandi iteye ubwoba, irinda isezerano n’imbabazi ku bayikunda no ku bitondera amategeko yayo’; twaracumuye, kandi twakoze ibidatunganye, twakoze ibyaha, kandi twaragomye, ndetse tuva ku mategeko yawe no ku manza zawe; kandi ntitwumviye abagaragu bawe b’abahanuzi, bavugiraga mu izina ryawe babwira abami bacu, abatware bacu, ba sogokuruza bacu, n’abaturage bose b’igihugu.”

> “Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

> “Zirikana aya magambo. Daniyeli ntatangaza imbere y’Umwami Imana ko we ari indahemuka. Aho kwivuga ko yera kandi ko ari uwera, yiyumvikanisha n’abanyabyaha b’ukuri bo muri Isirayeli. Ubwenge Imana yamuhaye bwarutaga kure cyane ubwenge bw’abanyabwenge bo mu isi, nk’uko umucyo w’izuba rimurika mu ijuru ku manywa y’ihangu urusha kubengerana inyenyeri irushije izindi kuba nke. Nyamara tekereza ku isengesho rituruka ku munwa w’uyu muntu wari waragiriwe ubuntu bukomeye cyane n’Ijuru. Mu kwicisha bugufi gukomeye, mu marira, no mu gushengurwa kw’umutima, yinginga asabira ubwe n’ubwoko bwe. Ashyira umutima we ahagaragara imbere y’Imana, yiyemerera ububi bwe bwite, kandi yemera gukomera n’icyubahiro by’Umwami.”

> “What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

> “Mbega ubunyamwete n’ishyaka biranga ibyo yinginga! Agenda arushaho kwegera Imana. Ukuboko kwizera kuramburwa kuzamuka kugira ngo gufate amasezerano adahwema kuneshya y’Isumbabyose. Ubugingo bwe burwana mu mubabaro ukomeye. Kandi afite igihamya yuko isengesho rye ryumviswe. Yumva ko kunesha ari ukwe. Iyaba twe nk’ubwoko twasengaga nk’uko Daniyeli yasengaga, kandi tukarwana nk’uko yarwanaga, twicisha bugufi mu bugingo bwacu imbere y’Imana, twabona ibisubizo by’amasengesho yacu bigaragara nk’ibyo Daniyeli yahawe. Nimwumve uko atsindagira ikirego cye mu rukiko rwo mu Ijuru:”

> “‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.’

> “‘Mana yanjye, tega ugutwi wawe, wumve; hwejesha amaso yawe, urebe uko twabaye amatongo n’umujyi witiriwe izina ryawe; kuko tutagutakambira twiringiye gukiranuka kwacu, ahubwo twiringiye imbabazi zawe nyinshi. Mwami, umva; Mwami, babarira; Mwami, tegatwi ukore; ntutinde, ku bwawe ubwawe, Mana yanjye; kuko umujyi wawe n’ubwoko bwawe byitiriwe izina ryawe. Kandi nkiri kuvuga no gusenga, no kwatura icyaha cyanjye n’icyaha cy’ubwoko bwanjye, … wa mugabo Gaburiyeli, uwo nabonye mu iyerekwa mbere, aza yihuta cyane aguruka, ankoraho igihe cy’igitambo cya nimugoroba.’”

> “As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

> “Ubwo isengesho rya Daniyeli ryari rikizamuka, marayika Gaburiyeli amanuka yihuta aturutse mu bikari byo mu ijuru, kugira ngo amubwire ko ibyo yasabye byumviswe kandi byasubijwe. Uwo marayika ukomeye yari yatumwe kumuha ubwenge no gusobanukirwa,—kumuhishurira amayobera y’ibihe bizaza. Bityo, mu gihe Daniyeli yashakaga abikuye ku mutima kumenya no gusobanukirwa ukuri, yashyizwe mu busabane n’intumwa y’ijuru yoherejwe.”

> “The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

> “Umuntu w’Imana yarimo asenga, adasaba ibyiyumvo by’ibyishimo bihita biza, ahubwo asaba kumenya ubushake bw’Imana. Kandi icyo kumenya yaragifuzaga, atari ku bwe wenyine gusa, ahubwo no ku bw’abantu be. Umutwaro we ukomeye wari uw’Abisirayeli, batari, mu buryo bukomeye cyane bw’ijambo, bubahiriza amategeko y’Imana. Yemera ko ibyago byabo byose byabagezeho bitewe no kurenga kwabo kuri ayo mategeko yera. Aravuga ati: ‘Twakoze icyaha, twaracumuye cyane…. Kuko ibyaha byacu n’ibicumuro bya ba sogokuruza bacu byatumye Yerusalemu n’ubwoko bwawe biba umugayo ku badukikije bose.’ Bari baratakaje kamere yabo yihariye, yera, nk’ubwoko bwatoranyijwe bw’Imana. ‘Noneho rero, Mana yacu, umva isengesho ry’umugaragu wawe n’ibyo akwinginga, kandi utume mu maso hawe harabagirana ahera hawe hashenywe.’ Umutima wa Daniyeli uhindukirira ahera h’Imana hashenywe, awufitiye ukwifuza gukomeye cyane. Azi ko gutera imbere kwaho gushobora gusubizwa gusa igihe Abisirayeli bazihana kurenga kwabo ku mategeko y’Imana, maze bakicisha bugufi, bakaba indahemuka, kandi bumvira.”

> “In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

> Mu gusubiza icyifuzo cye, Daniyeli ntiyaherewe gusa umucyo n’ukuri we n’ubwoko bwe bari bakeneye kurusha ibindi, ahubwo yanahawe no kwerekwa ibyabaye bikomeye byo mu gihe kizaza, kugeza no ku kuza k’Umucunguzi w’isi. Abavuga ko bejejwe, nyamara badafite icyifuzo cyo gusaka mu Byanditswe Byera cyangwa cyo gukomezanya n’Imana mu isengesho kugira ngo bagire gusobanukirwa kurushaho gusobanutse kw’ukuri kwa Bibiliya, ntibazi icyo kwezwa nyakuri ari cyo.

> “All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

> “Abizera n’umutima wabo ijambo ry’Imana bose bazicwa n’inzara n’inyota byo kumenya ubushake bwayo. Imana ni yo nkomoko y’ukuri. Imurikira ubwenge bwacuze umwijima, kandi igaha intekerezo z’umuntu ubushobozi bwo gufata no gusobanukirwa ukuri yahishuye.

> “Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

> “Daniyeli yavuganaga n’Imana. Ijuru ryari ryamukinguriwe. Ariko icyubahiro gikomeye yahawe cyari ingaruka zo kwicisha bugufi no gushakashaka abishishikariye. Ntiyatekerezaga, nk’uko benshi bo muri iki gihe batekereza, ko ibyo twizera nta cyo bitwaye, igihe cyose turi inyangamugayo kandi dukunda Yesu. Urukundo nyakuri dukunda Yesu ruzatuma hakorwa iperereza rikomeye cyane kandi rinoze ku bijyanye n’ukuri icyo ari cyo. Kristo yasenze asabira ko abigishwa be bezezwa n’ukuri. Umunebwe cyane ku buryo atabasha gukora ishakashatsi ry’ukuri rimuhangayikishije kandi riherekejwe n’isengesho, azarekerwa kwakira ibinyoma bizaba iherezo ry’ubugingo bwe.”

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. 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 color to polished brass, and the voice of his words like the voice of a multitude.’

> “Igihe Gaburiyeli yasuraga, umuhanuzi Daniyeli ntiyashoboraga kwakira andi mabwiriza; ariko nyuma y’imyaka mike, ashaka kurushaho kumenya ibyerekeye ingingo zari zitarasobanurwa byuzuye, yongeye kwiyegurira gushaka umucyo n’ubwenge bituruka ku Mana. ‘Muri iyo minsi, jyewe Daniyeli nari mu cyunamo ibyumweru bitatu byuzuye. Sinariye umugati uryoshye, kandi inyama na vino ntibyageze mu kanwa kanjye, kandi sinisize amavuta na gato…. Nuko nterura amaso yanjye, ndareba, maze mbona umugabo wambaye imyenda y’ibitare, ikibuno cye kiboshyweho izahabu nziza y’i Uphazi. Umubiri we wari umeze nka berili, n’isura ye imeze nk’ukumurika kw’umurabyo, n’amaso ye ameze nk’amatara y’umuriro, n’amaboko ye n’ibirenge bye bisa n’umuringa usennye neza, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’imbaga.’

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Nta wundi utari Umwana w’Imana ubwe wabonekeye Daniyeli. Iyi miterere isa n’iyo Yohana yahawe igihe Kristo yamuhishurirwaga ku Kirwa cya Patimo. Ubu noneho Umwami wacu azananye n’undi ntumwa yo mu ijuru kugira ngo yigishwe Daniyeli ibyari kuzabaho mu minsi y’imperuka. Ubu bumenyi Daniyeli yabuherewe kandi bwandikwa ku bwo guhumekerwa kugira ngo butugereho twe abo imperuka y’isi yagezeho.” Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Ubusobanuro Gaburiyeli, “intumwa y’ijuru yoherejwe,” yazaniraga Daniyeli, bwari ugusoza ubusobanuro yari yaratangiye kumuha muri Daniyeli igice cya cyenda. Uburyo bwa “umurongo ku murongo,” busaba ko duhuza ubusobanuro n’imimerere yabuherekeje byo mu bice bya cyenda n’icya cumi, kugira ngo tugabanye neza icyo kigereranyo cy’ubuhanuzi. Muri ubu busobanuro ni ho ibyerekanywe by’inzuzi za Ulai na Hiddekel bihurira.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Daniyeli yari yarasobanukiwe, abikuye mu bitabo bya Yeremiya na Mose, ko ugucungurwa kw’ubwoko bw’Imana kwari kwegereje. Muri ibyo, Daniyeli ahagarariye ubwoko bw’Imana bwo mu minsi y’imperuka busobanukiwe ko ugucungurwa kwa nyuma kw’ubwoko bw’Imana kwegereje. Abo bantu bo mu minsi y’imperuka bazamenya ko batatanyijwe mu buryo bw’umwuka, nk’uko bishushanywa na Daniyeli wari waratatanyirijwe mu bucakara bw’imyaka mirongo irindwi bw’ubunyage i Babuloni. Hanyuma bazasobanukirwa ko bo, kimwe na Daniyeli, bagomba kugaragaza igisubizo ku mimerere yabo yo gutatanywa gihuye n’umuti ushushanywa n’izo “ncuro ndwi” zo mu gitabo cy’Abalewi igice cya makumyabiri na gatandatu.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Igihe ubunararibonye bwo kwicisha bugufi bushushanyijwe na Daniyeli, ari bwo busabwa n’umuti washyizwe ahagaragara muri Abalewi makumyabiri na gatandatu, buzaba bugaragajwe mu minsi y’imperuka, ubwoko bw’Imana bwo mu minsi y’imperuka buzaba bwaramaze igihe runaka buri mu gahinda. Icyo gihe kirasozwa igihe Mikayeli marayika mukuru amanutse.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

> Kandi muzaherera hagati y’amahanga, kandi igihugu cy’abanzi banyu kizabaramira. Abazasigara muri mwe bazacogora bazira gukiranirwa kwabo mu bihugu by’abanzi banyu; kandi bazacogorana na bo bazira no gukiranirwa kwa ba sekuruza babo. Nibatura gukiranirwa kwabo, n’igicumuro cya ba sekuruza babo, hamwe no gucumura kwabo bancumuraho, kandi ko bagendeye mu kunsuzugura; kandi ko nanjye nabagendeye mu kubasuzugura, nkabageza mu gihugu cy’abanzi babo; niba rero imitima yabo itakebwe yicishijwe bugufi, maze bakemera igihano cy’ibicumuro byabo: ni bwo nzibuka isezerano ryanjye na Yakobo, kandi n’isezerano ryanjye na Isaka nzaryibuka, kandi n’isezerano ryanjye na Aburahamu nzaryibuka; kandi nzibuka n’igihugu. Naho igihugu kizabasigara, kandi kizishimira amasabato yacyo, igihe kizaba kibaye umusaka kitari kumwe na bo: na bo bazemera igihano cy’ibicumuro byabo; kuko, koko kuko basuzuguye amateka yanjye, kandi umutima wabo wangaga amategeko yanjye. Ariko kandi, nubwo bimeze bityo, igihe bazaba bari mu gihugu cy’abanzi babo, sinzabajugunya, kandi sinzabanga, ngo ndimbure rwose, no kugira ngo nsenye isezerano ryanjye na bo: kuko ndi Uwiteka Imana yabo. Ahubwo ku bwabo nzibuka isezerano ry’abasekuruza babo, abo nakuye mu gihugu cya Egiputa imbere y’amahanga, kugira ngo mbe Imana yabo: ndi Uwiteka. Abalewi 26:38–45.

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