Article

# The Book of Daniel - Number Thirty-Four

Igitabo cya Daniyeli - Umubare wa Mirongo Itatu n’Ibiri

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Ihishurwa rya Daniyeli: Urugendo rw’Ubuhanuzi runyura mu Mateka y’Isi n’Imanza z’Imana

Author

Jeff Pippenger

Published

December 29, 2023

Formats

PDF
Word
Song MP3

The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Ibice bitandatu bya mbere by’igitabo cya Daniyeli bihagarariye amateka y’inyamaswa yo ku butaka yo mu Ibyahishuwe 13. Leta Zunze Ubumwe z’Amerika (inyamaswa yo ku butaka), zatangiye nk’ubwami bwa gatandatu bw’ubuhanuzi bwo muri Bibiliya mu 1798, igihe ubupapa (inyamaswa yo mu nyanja yo mu Ibyahishuwe 13) bwakiraga igikomere cyica cy’ubuhanuzi, maze burangiza ingoma yabwo nk’ubwami bwa gatanu bw’ubuhanuzi bwo muri Bibiliya.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Amateka y’inyamaswa yo mu isi ni amateka y’umuburo werekeye ukwegera kw’imanza z’Imana. Mu itangiriro ry’amateka y’inyamaswa yo mu isi, urubanza rw’iperereza rw’Imana rwatangiye, kandi ku iherezo ry’inyamaswa yo mu isi urubanza rw’ikorwa rw’Imana ruratangira. Umuburo werekeye ukwegera k’urubanza rw’iperereza rw’Imana, mu ntangiriro, wagereranyijwe n’ubutumwa bw’umumarayika wa mbere bwo mu Ibyahishuwe igice cya cumi na kane, bwageze mu “gihe cy’imperuka” mu 1798. Umuburo werekeye ukwegera k’urubanza rw’ikorwa rw’Imana, ku iherezo, ugereranywa n’ubutumwa bw’abamarayika batatu bwo mu Ibyahishuwe igice cya cumi na kane, bwageze mu “gihe cy’imperuka” mu 1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

Muri buri “gihe cy’imperuka” kimwe, igice kimwe cy’igitabo cya Daniyeli kirafungurwa. Mu mateka y’itangiriro y’inyamaswa yo ku isi, mu 1798, ibice bya karindwi, umunani n’icya cyenda bya Daniyeli byarafunguwe. Ibyo bice bigaragazwa nk’iyerekwa ry’Uruzi rwa Ulai. Mu mateka y’iherezo y’inyamaswa yo ku isi, mu 1989, ibice bya cumi, icya cumi na kimwe n’icya cumi na kabiri bya Daniyeli byarafunguwe. Ibyo bice bigaragazwa nk’iyerekwa ry’Uruzi rwa Hidekeli. Igihe cyose igitabo cya Daniyeli gifunguwe, hariho inzira y’ikigeragezo y’intambwe eshatu izanirwa urubyaro ruba ruriho icyo gihe.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Arambwira ati: “Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe wo mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa.” Daniyeli 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Uburyo bw’igerageza bw’intambwe eshatu bushingiye ku miterere y’ijambo ry’Igiheburayo risobanurwa ngo “ukuri,” ryaremwe rihujwe n’inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma z’inyuguti z’Igiheburayo. Iryo jambo ry’Igiheburayo rihagarariye kandi rifite imbaraga y’irema y’Imana. Ukuri kose kw’ubuhanuzi kwubatswe kuri iryo jambo, nk’uko n’uburyo bw’igerageza bw’intambwe eshatu buri muri Daniyeli igice cya cumi na kabiri bwubatswe kuri ryo. Iryo jambo ntiryerekana gusa imbaraga y’irema y’Imana, ahubwo rinagaragaza Yesu Kristo, ari we Kuri, kandi akaba ari na we Mbere n’Iherezo, nk’uko bigaragazwa n’inyuguti ya mbere n’iya nyuma z’inyuguti z’Igiheburayo.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

Amateka y’itangiriro y’inyamaswa yo ku isi, ubwo umuburo w’uko urubanza rw’igenzura rwari rwegereje wagezaga mu gihe cy’imperuka mu mwaka wa 1798, agaragazwa n’umumarayika wa mbere wo mu Ibyahishuwe cumi na bine. Ubutumwa bw’umumarayika wa mbere bwo mu gice cya cumi na kane cy’Ibyahishuwe bukubiyemo buri ntambwe muri eshatu, ari zo kuri, kandi zigereranya uburyo bwo kugerageza bw’intambwe eshatu bwahuye n’icyo gihe, igihe umumarayika wa mbere yazaga mu mwaka wa 1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Nuko mbona undi mumalayika aguruka aringaniye mu kirere, afite ubutumwa bwiza bw’iteka ryose bwo kubwirwa abatuye isi, n’ishyanga ryose, n’umuryango wose, n’ururimi rwose, n’abantu bose, avuga n’ijwi rirenga ati: Nimutinye Imana, kandi muyihimbaze; kuko igihe cy’urubanza rwayo kigeze; kandi muramye Iyaremye ijuru n’isi n’inyanja n’amasoko y’amazi. Ibyahishuwe 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Amateka asoza y’inyamaswa yo ku isi, igihe umuburo w’ukwegera kw’urubanza nyir’izina wageraga mu gihe cy’imperuka mu mwaka wa 1989, agereranywa n’abamarayika batatu bo mu Byahishuwe igice cya cumi na kane. Abo bamarayika batatu bo mu Byahishuwe 14 bagereranya intambwe eshatu, ari zo kuri, kandi abo bamarayika batatu bagereranya uburyo bw’ibigeragezo by’intambwe eshatu byahanganye n’igisekuru cyariho igihe marayika wa gatatu yageraga mu mwaka wa 1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Nuko mbona undi mumarayika aguruka hagati mu kirere, afite ubutumwa bwiza bw’iteka ryose bwo kubwiriza abatuye isi, n’amahanga yose, n’imiryango yose, n’indimi zose, n’amoko yose, avuga n’ijwi rirenga ati: Nimutinye Imana, kandi muyihimbaze; kuko igihe cy’urubanza rwayo kigeze; kandi musenge Iyaremye ijuru n’isi n’inyanja n’amasōko y’amazi. Hanyuma undi mumarayika wa kabiri arakurikiraho, avuga ati: Babuloni iraguye, iraguye, wa murwa munini, kuko yahaye amahanga yose kunywa ku nzoga y’uburakari bw’ubusambanyi bwayo. Undi mumarayika wa gatatu arabakurikiraho, avuga n’ijwi rirenga ati: Nihagira umuntu usenga ya nyamaswa n’igishushanyo cyayo, kandi akakira ikimenyetso cyayo mu gahanga ke cyangwa mu kuboko kwe, na we azanywa ku nzoga y’umujinya w’Imana, isutswe itavanzemo ikindi mu gikombe cy’uburakari bwayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera n’imbere y’Umwana w’Intama. Umwotsi w’imibabaro yabo uzamuka iteka ryose; kandi abasenga ya nyamaswa n’igishushanyo cyayo, n’ukakira ikimenyetso cy’izina ryayo wese, ntibazagira uburuhukiro ku manywa na nijoro. Aha ni ho kwihangana kw’abera kugaragarira: aha ni ho hari abitondera amategeko y’Imana n’ukwizera kwa Yesu. Ibyahishuwe 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Igitabo cya Daniyeli gishingiye ku butumwa bw’abamarayika batatu. Iryo shingiro ni intambwe eshatu z’ijambo ry’Igiheburayo risobanura “ukuri”, kandi ni n’umuhamirizo w’isuzuma rigenda mu ntambwe eshatu rihura na zo; ariko uwo muhigurano w’isuzuma uragaragarira ku murongo w’amateka y’inyamaswa yo ku isi yo mu Ibyahishuwe igice cya cumi na gatatu (Leta Zunze Ubumwe z’Amerika), kandi no ku murongo w’amateka y’amahembe abiri y’iyo nyamaswa yo ku isi (Repubulikanisimu n’Ubuporotesitanti). Amateka ya Leta Zunze Ubumwe z’Amerika, atangirira mu 1798 agakomeza kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba, ni yo gihe kimwe cy’amateka Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ribamo. Ni cyo gituma igitabo cya Daniyeli na cyo kirimo imiterere igaragaza amateka y’Ubwadiventisiti, atangirira mu 1798 agakomeza kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba. Bityo, igitabo cya Daniyeli kigaragaza amateka y’ubuhanuzi amwe n’ayahagarariwe mu gitabo cy’Ibyahishuwe, kandi muri uko kubikora kigatanga umuhamya wa mbere uzana ku butungane ubutumwa bw’umuhamya wa kabiri. Ugutungana kw’ibyo bitabo byombi gusohozwa n’ikimenyetso kimwe cy’ubuhanuzi cyariho mu isano riri hagati y’Isezerano rya Kera n’Isezerano Rishya.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Amateka y’ubuzima, urupfu, n’izuka bya Yesu, nk’ay’Umwana w’Imana, ntashobora kwemezwa mu buryo bwuzuye hatariho igihamya gikubiye mu Isezerano rya Kera. Kristo ahishurwa mu Isezerano rya Kera mu buryo bugaragara nk’uko ahishurwa no mu Isezerano Rishya. Rimwe rihamya iby’Umukiza wagombaga kuza, naho irindi rigahamya iby’Umukiza wamaze kuza nk’uko byari byarahanuwe n’abahanuzi. Kugira ngo umugambi wo gucungura usobanuke neza, Ibyanditswe by’Isezerano rya Kera bigomba gusobanurwa no gusobanukirwa mu buryo bwimbitse. Ni umucyo w’icyubahiro uva mu mateka y’ubuhanuzi yo mu gihe cyahise utuma ubuzima bwa Kristo n’inyigisho z’Isezerano Rishya bigaragara mu busobanuro no mu bwiza. Ibitangaza bya Yesu ni gihamya y’ubumana bwe; ariko ibihamya bikomeye kurushaho by’uko ari Umucunguzi w’isi biboneka mu buhanuzi bw’Isezerano rya Kera bugereranyijwe n’amateka y’Isezerano Rishya. Yesu yabwiye Abayahudi ati: ‘Mushakashake mu Byanditswe, kuko mwibwira ko ari byo bibahesha ubugingo buhoraho; kandi ni byo bimpamya.’ Icyo gihe nta bindi Byanditswe byariho uretse iby’Isezerano rya Kera; bityo rero, itegeko ry’Umukiza rirumvikana neza.” Spirit of Prophecy, volume 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

“Amateka y’ubuzima, urupfu, n’umuzuko bya Yesu,” ni incamake y’umurimo wa Kristo ku bw’inyokomuntu, kandi ahamya intambwe eshatu; kandi izo ntambwe eshatu ni zo “ukuri.” Ijambo ry’Igiheburayo risobanura “ukuri” rihagarariye Yesu, ari we wa mbere kandi ari we wa nyuma, intangiriro n’iherezo, na Alufa na Omega; kandi iryo jambo ubwaryo rigizwe n’inyuguti za mbere n’iza nyuma zigaragaza ikintu kimwe, kuko nk’uko Alufa na Omega bimeze, Yesu agaragaza iherezo ry’ikintu hamwe n’intangiriro yacyo. Ubuzima bwa Kristo, urupfu rwe n’umuzuko we ni ukuri, kuko, mu bindi, bigaragazwa n’intambwe eshatu, kandi intambwe ya mbere n’iya nyuma zombi ni “ubuzima,” kuko “ubuzima” n’“umuzuko” byombi ari “ubuzima.” Inyuguti yo hagati muri iryo jambo ry’Igiheburayo ni inyuguti ya cumi na gatatu y’inyuguti z’urutonde, kandi cumi na gatatu ni ikimenyetso cyo kwigomeka; kandi urupfu rwa Kristo rwatewe no kwigomeka kwa Satani n’abahungu ba Adamu, bifatanyije na we muri uko kwigomeka.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Gusobanukirwa kw’Ibyahishuwe bya Yesu Kristo mu gitabo cy’Ibyahishuwe gukurwaho ikimenyetso mbere gato y’iherezo ry’igihe cy’igeragezwa cy’abantu, kandi kimwe mu bintu by’ingenzi by’ukuri bikurwaho ikimenyetso muri icyo gihe ni uko Kristo ari “ukuri,” Alfa na Omega, ushyira umukono we nk’Alfa na Omega ku kuri yashyizeho ngo kubeho mu Ijambo rye. Igihe Mushiki wacu White yandikaga ati: “Amateka y’ubugingo, urupfu, n’izuka bya Yesu, nk’ayo by’Umwana w’Imana, ntashobora kugaragazwa byuzuye hatariho ibihamya bikubiye mu Isezerano rya Kera. Kristo ahishurwa mu Isezerano rya Kera mu buryo busobanutse neza nk’uko ahishurwa mu Rishya,” yemeza, ku bazabibona, ko ubutumwa bw’abamarayika batatu bwo mu Byahishuwe igice cya cumi na kane (nabwo bwubatswe ku ntambwe uko ari eshatu zimwe, ari zo “ubugingo, urupfu n’izuka”), “budashobora kugaragazwa byuzuye hatariho ibihamya bikubiye” mu gitabo cya Daniyeli.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Arimo kandi arerekana ko igitabo cya Daniyeli gihamya Babuloni “izaza”, mu gihe igitabo cy’Ibyahishuwe gihamya Babuloni “yaje” mu buryo bwari bwaravuzwe n’igitabo cya Daniyeli. Byongeye kandi, iyo nyigisho igaragaza ko “kugira ngo umuntu asobanukirwe neza” igitabo cy’Ibyahishuwe, igitabo cya Daniyeli “gikwiriye kubanza gusobanurwa byimbitse”, kuko “ari umucyo w’ikuzo” uva mu gitabo cya Daniyeli “ugaragaza neza kandi mu bwiza ubuzima bwa Kristo n’inyigisho” zo mu gitabo cy’Ibyahishuwe.

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

Amagambo ye ashobora kandi gusobanurwa agaragaza ko “ibitangaza bya Yesu” bigaragazwa mu gitabo cy’Ibyahishuwe ari “ikimenyetso cy’ubumana bwe; ariko ibihamya bikomeye kurushaho by’uko ari Umucunguzi w’isi biboneka” igihe ubuhanuzi bwo mu gitabo cya Daniyeli “bugereranyijwe n’amateka” yo mu gitabo cy’Ibyahishuwe. Byongeye kandi, bishobora kumenyekana ko igihe “Yesu yabwiraga Abayuda ati, ‘Mushakashake Ibyanditswe; kuko ari byo mutekerezamo ko mufite ubugingo bw’iteka, kandi ni byo bimpamya,’” ko ku Bayuda bo mu buryo bw’umwuka b’iki gihe, igitabo cya Daniyeli ari cyo gihamya Ibyahishuwe bya Yesu Kristo, kandi ko ubwo buhishurirwa bukurwaho ikimenyetso mbere gato y’iherezo ry’igihe cy’imbabazi ari ho ubugingo bw’iteka buboneka.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Igitabo cya Daniyeli kigaragaza ukuri k’ubuhanuzi kugezwa ku gutungana mu gitabo cy’Ibyahishuwe. Cyubatswe ku ntambwe eshatu zigereranywa n’ijambo ry’Igiheburayo risobanura “ukuri”; bityo igitabo ubwacyo kikaba kigereranya ikigeragezo cy’igihe cy’abazabaho ubwo ibyo bintu bizaba bifunguwe kandi bigahishurwa. Yesu ubwe, nk’Alufa na Omega, ashimangirwa mu buryo butaziguye mu magambo ya mbere cyane no mu gice cya mbere cy’igitabo cy’Ibyahishuwe. Izi nyandiko na zo zagaragaje ko Daniyeli igice cya mbere gifite imiterere imwe y’ubuhanuzi n’ibiranga ubutumwa bw’umumarayika wa mbere bwo mu Byahishuwe igice cya cumi na kane.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Ubutumwa bw’umumarayika wa mbere n’igice cya mbere cya Daniyeli, byombi byerekana gahunda y’ibigeragezo by’intambwe eshatu ari yo kimenyetso kiranga Alufa na Omega. Icyo gice gitangirana n’uko Babuloni nyakuri itsinda Yuda nyakuri, kandi icyo gitabo kigana ku ntambara ya nyuma iri hagati ya Babuloni na Yuda, igaragazwa mu mirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli. Muri iyo mirongo, Babuloni ya mwuka itsindwa na Yuda ya mwuka, nk’uko Mikayeli ahaguruka maze igihe cy’igeragezwa cy’abantu kigasoza. Iyo mirongo igereranya iherezo ry’amateka ya gihanuzi y’intambara iri hagati ya Babuloni na Yuda. Muri iyo mirongo, gukira kw’igikomere cyica kuragaragazwa.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Imirongo isobanura gukira kw’igikomere cyica itangirana n’umurongo wa mirongo ine wa Daniyeli cumi n’umwe, utangirana n’amagambo ngo: “No mu gihe cy’imperuka.” “Igihe cy’imperuka” kivugwa muri uwo murongo gihagarariye umwaka wa 1798, igihe ubupapa bwakomerekezwemo igikomere cyica. Hanyuma iyo mirongo ivuga inkuru y’ukuntu icyo gikomere cyica gikira, uko ubupapa bunesha, ubwa mbere umwanzi wabwo, umwami w’ikusi (Leta Zunze Ubumwe z’Abasoviyeti), ubwa kabiri umufatanyabikorwa wabwo, igihugu cy’ikuzo (Leta Zunze Ubumwe za Amerika), ubwa gatatu uwo bwibasira, Egiputa (Umuryango w’Abibumbye). Mu murongo wa mirongo ine n’itanu ubupapa (umwami w’ikusi) bugera ku iherezo ryabwo, nta n’umwe ubufasha. Inkuru yo gukira kw’igikomere cyica cy’ubupapa muri iyo mirongo itangirana no kugwa kw’ubupapa mu mwaka wa 1798, kandi igasozwa no kuzamuka kwa nyuma n’ukugwa kwa nyuma kw’ubupapa. Imirongo iri hagati y’itangira ry’uwo mugabane n’isozwa ryawo igaragaza ubwigomeke buri hagati.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

Ijambo ry’Igiheburayo risobanura “ukuri” ryubatswe no guhuza inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma y’inyuguti z’Igiheburayo. Cumi na gatatu ni umubare ushushanya ubugome bwo kwigomeka, ndetse n’amateka ari hagati y’iya mbere n’iya nyuma. Mu gice cya nyuma cy’ubuhanuzi mu gitabo cya Daniyeli, intambara ubwayo igereranywa mu mirongo ya mbere cyane y’icyo gitabo ni yo na none igereranywa. Iyo mirongo itangiza igice cya mbere, aho dusanga uburyo bw’igeragezwa ry’intambwe eshatu ari bwo kuri. Hanyuma mu gice cya nyuma tugasanga izo ntambwe eshatu na zo nyine, kuko gitangirana no kugwa kwa mbere kw’ubupapa kandi kikarangirana no kugwa kwa nyuma kw’ubupapa, maze hagati hakabamo kwigomeka kw’iminsi y’imperuka.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

Muri ayo mirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli, harimo umuhamya wa kabiri w’ukuri, kuko ubutegetsi bwa mbere bw’akarere ubupapa bwari bukwiriye gutsinda (umwami w’ikusi y’amajyepfo) ari ikimenyetso cy’ububasha bw’igisato, nk’uko n’ubwa nyuma mu butegetsi butatu bw’akarere (Egiputa) na bwo ari cyo. Uko gutsinda mu byiciro bitatu gukenewe kugira ngo igikomere cyica gikizwe, bitangirana n’umwami w’ikusi y’amajyepfo, ari ikimenyetso cy’ububasha bw’igisato bw’ubuhakanyi ku Mana, kandi ubutegetsi bwa nyuma muri ayo atatu, buhagarariwe na Egiputa, ni cyo kimenyetso nyamukuru cya Bibiliya cy’ubuhakanyi ku Mana bufitanye isano n’igisato. Mu by’ukuri, ijambo ryahinduwemo “amajyepfo” mu murongo wa mirongo ine w’iki gice ni “negeb,” rimwe na rimwe rigahindurwa ngo Egiputa. Izo nzitizi eshatu zifite ikimenyetso kiranga ukuri, kuko inzitizi ya mbere ari na yo nzitizi ya nyuma. Ububasha buri hagati ni igihugu cy’ikuzo (Leta Zunze Ubumwe z’Amerika). Leta Zunze Ubumwe z’Amerika ni ho ubugome bwo kwigomeka ku mategeko y’Isabato ya ku Cyumweru buzazanwa, kandi ikimenyetso cya Leta Zunze Ubumwe z’Amerika igihe zatangiraga cyari amakoloni cumi n’atatu.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

Umukono wa Alufa na Omega ukwira mu gitabo cya Daniyeli, kandi utanga ubuhamya ko, iyo buhujwe n’igitabo cy’Ibyahishuwe, bushimangira ubumana bwa Yesu Kristo. Dukurikije Daniyeli igice cya cumi na kabiri, n’inzira y’ibigeragezo by’intambwe eshatu iba mu gisekuru igihe igitabo gikuweho ikimenyetso; kwanga ihishurirwa ry’imiterere y’igitabo cya Daniyeli, ni ukubarirwa mu bashyirwa mu rwego rw’ababi. Dukurikije Ibyahishuwe igice cya cumi na kane, kwanga ihishurirwa ry’imiterere y’igitabo cya Daniyeli, ni ukubarirwa mu bashyirwa mu rwego rw’abaramya inyamaswa n’igishushanyo cyayo.

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Igitabo cy’Ibyahishuwe kigaragaza ko mbere gato y’uko igihe cy’imbabazi kirangira, Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso; kandi Ibyahishuwe bya Yesu Kristo bikubiyemo gukurwaho ikimenyetso ku miterere y’igitabo cya Daniyeli.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “Daniyeli, wari warahabwaga n’abantu kubera inshingano z’ubutegetsi n’amabanga y’ubwami buganza isi yose, yubahwe n’Imana nk’intumwa yayo, ahabwa no guhishurirwa kenshi amayobera y’ibihe byari bizaza. Ubuhanuzi bwe butangaje, nk’uko yabwanditse mu bice bya 7 kugeza ku bya 12 by’igitabo cyitiriwe izina rye, ntibwumviswe neza byuzuye ndetse na we ubwe umuhanuzi; ariko mbere y’uko imirimo y’ubuzima bwe irangira, yahawe icyizere cy’umugisha ko ‘ku mperuka y’iminsi’—mu gihe cya nyuma cy’amateka y’iyi si—yari kuzongera kwemererwa guhagarara mu mugabane n’umwanya we. Ntiyahawe gusobanukirwa byose Imana yari yarahishuye ku mugambi wayo w’ubumana. Yategetswe ati: ‘Hisha aya magambo, ushire ikimenyetso ku gitabo,’ ku byerekeye inyandiko ze z’ubuhanuzi; byagombaga gushyirwaho ikimenyetso ‘kugeza igihe cy’imperuka.’ Malayika yongeye gutegeka intumwa ikiranuka ya Yehova ati: ‘Igendere, Daniyeli; kuko ayo magambo ahishijwe kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka…. Nuko igendere kugeza ku mperuka; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku mperuka y’iminsi.’ Daniyeli 12:4, 9, 13.”

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> “Mu gihe twegereza iherezo ry’amateka y’iyi si, ubuhanuzi bwanditswe na Daniyeli budusaba kubwitaho by’umwihariko, kuko bufitanye isano n’igihe nyir’izina turimo kubamo. Kandi bugomba guhuzwa n’inyigisho zo mu gitabo giheruka ibindi byo mu Byanditswe by’Isezerano Rishya. Satani yayoboye benshi kwizera ko ibice by’ubuhanuzi biri mu nyandiko za Daniyeli n’iza Yohana umuhishuri bidashobora gusobanuka. Ariko isezerano riragaragara neza ko umugisha wihariye uzaherekeza kwiga ubu buhanuzi. ‘Abanyabwenge bazasobanukirwa’ (umurongo wa 10), byavuzwe ku byerekeye iyerekwa rya Daniyeli ryagombaga gukurwaho ikimenyetso mu minsi y’imperuka; kandi ku byerekeye ibyahishuwe Kristo yahaye umugaragu We Yohana kugira ngo biyobore ubwoko bw’Imana mu binyejana byose, isezerano ni iri: ‘Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswemo.’ Ibyahishuwe 1:3.” Prophets and Kings, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Avugana mu ntego y’igihe kizaza ku byerekeye igihe cye n’igihe yabayemo, Mushiki wa White yaravuze ati: “uko twegera iherezo ry’amateka y’iyi si,” “‘abanyabwenge bazasobanukirwa,’” ko “ubuhanuzi bwanditswe na Daniyeli busaba ko tubwitaho by’umwihariko, kuko bufitanye isano n’igihe nyir’izina turimo kubamo.” “Ibyahishuwe byinshi by’amayobera y’ibihe bizaza. Ubuhanuzi bwe butangaje, nk’uko bwanditswe na we mu bice bya karindwi kugeza ku cya cumi na bibiri by’igitabo cyitiriwe izina rye,” “bizahishurwa mu minsi y’imperuka.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Iyo gitabo cya Daniyeli kimaze kudohorwa, gitanga inzira y’itunganywa ry’intambwe eshatu, igerageza urungano ruba ruriho mu gihe Intare yo mu muryango wa Yuda iha ubwoko bwayo igitabo cya Daniyeli. Mu Byahishuwe igice cya cumi, Mushiki wacu White atumenyesha ko marayika wamanutse yari “nta wundi utari Yesu Kristo ubwe.” Mu Byahishuwe igice cya cumi, marayika yari afite agatabo gato kabumbuwe mu kuboko kwe, Yohana ategekwa kukajyana no kukarya. Ako gatabo kabumbuwe n’Intare yo mu muryango wa Yuda, na Yo ikaba nta wundi utari Yesu Kristo ubwe; bityo igitabo Yohana yategetswe kurya cyari agatabo gato ka Daniyeli.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Yari Intare yo mu muryango wa Yuda yamennye ibimenyetso by’igitabo, kandi ihishurira Yohana ibyo bizabaho muri iyi minsi y’imperuka.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “Daniyeli yahagaze mu mugabane we kugira ngo atange ubuhamya bwe bwari bwarashyizweho ikimenyetso kugeza igihe cy’imperuka, ubwo ubutumwa bw’umumarayika wa mbere bwagombaga kwamamazwa mu isi yacu. Ibi bintu bifite akamaro katagira iherezo muri iyi minsi y’imperuka; ariko nubwo ‘benshi bazezwa, bakezwa, bageragezwe,’ ‘abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe mu banyabyaha uzabyumva.’ Mbega ukuntu ibi ari ukuri! Icyaha ni ukurenga ku mategeko y’Imana; kandi abatazemera umucyo werekeye amategeko y’Imana ntibazumva kwamamaza ubutumwa bw’umumarayika wa mbere, uwa kabiri, n’uwa gatatu. Igitabo cya Daniyeli gikurwaho ibimenyetso mu byahishuriwe Yohana, kandi kitujyana imbere kugeza ku mashusho ya nyuma y’amateka y’iyi si.”

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> “Mbese bene Data bazirikana ko turi kubaho hagati y’ingorane z’ibihe bya nyuma? Musome Ibyahishuwe mufatanyije na Daniyeli. Mwigishe ibyo bintu.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Kwanga ihishurwa ry’imiterere y’igitabo cya Daniyeli, ubu kirimo gukurwaho ikimenyetso, ni ukwishyira mu bo bamenyekanishijwe nk’abanyabyaha. Ibyiciro bitandatu bya mbere bya Daniyeli bishyiraho imiterere y’ubuhanuzi ihagarariye amateka y’ubuhanuzi ya Adventisimu, ya nyamaswa yo ku isi, y’imyaka mirongo irindwi y’ikigereranyo yo muri Yesaya igice cya makumyabiri na gatatu, y’amahembe abiri ya Protestantisimu na Repubulikanisimu, amateka y’ubuhanuzi y’ubutumwa bw’umumarayika wa mbere n’uwa kabiri, n’amateka y’ubutumwa bw’abamarayika batatu. Ibyiciro bitandatu bya nyuma bya Daniyeli bigaragaza ubutumwa bw’ubuhanuzi bukurwaho ikimenyetso mu itangiriro no ku iherezo ry’ayo mateka yose yavuzwe mbere.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Igice cya mbere cya Daniyeli ni amateka y’urugendo rw’umumarayika wa mbere, mu ntangiriro z’amateka y’inyamaswa yo mu isi. Ibice bya mbere kugeza ku cya gatatu ni amateka y’urugendo rw’umumarayika wa gatatu, ku iherezo ry’amateka y’inyamaswa yo mu isi. Igice cya kane kigomba guhuzwa n’igice cya mbere, nk’intangiriro, kandi ibice bya gatanu n’icya gatandatu bigomba guhuzwa n’ibice bya mbere kugeza ku cya gatatu, nk’iherezo. Ukwiyongera k’ubumenyi kugaragazwa mu bice bya karindwi, umunani n’icyenda kugomba guhuzwa n’igice cya mbere nk’amateka y’intangiriro. Ukwiyongera k’ubumenyi kugaragazwa mu bice bya cumi, cumi na kimwe na cumi na bibiri kugomba guhuzwa n’ibice bya mbere kugeza ku cya gatatu nk’amateka y’iherezo.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Umurongo ku wundi, iri shusho ry’ikoreshwa rigaragaza amateka y’itangiriro y’inyamaswa yo mu isi nk’ari mu bice bya mbere, icya kane, icya karindwi, icya munani n’icya cyenda. Iryo koreshwa kandi rigaragaza amateka y’iherezo y’inyamaswa yo mu isi nk’ari mu bice bya mbere kugeza ku bya gatatu, igice cya gatanu, icya gatandatu n’ibice bya cumi kugeza ku bya cumi na kabiri. Bityo rero, igitabo cya Daniyeli gishyirwa ahagaragara nk’ikigaragaza icyarimwe itangiriro n’iherezo by’inyamaswa yo mu isi.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Intangiriro y’inyamaswa yo ku isi ishobora rero kumenyekana nka Daniyeli igice cya mbere, kuko igice cya kane kigomba kujya hejuru y’igice cya mbere (umurongo ku murongo). Ibice bya karindwi, umunani n’icya cyenda na byo bigomba kujya hejuru y’igice cya mbere. Ni cyo gituma intangiriro y’amateka y’inyamaswa yo ku isi igereranywa na Daniyeli igice cya mbere.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

Ni na ko, ku byerekeye iherezo ry’inyamaswa yo mu isi. Iherezo ry’amateka y’inyamaswa yo mu isi rigereranywa n’ibice bya mbere kugeza ku bya gatatu, kandi ibice bya gatanu, icya gatandatu, icya cumi, icya cumi na kimwe n’icya cumi na bibiri bigomba gusubiramo no kubakira ku bice bitatu bya mbere (umurongo ku wundi murongo); bityo rero iherezo ry’amateka y’inyamaswa yo mu isi rigereranywa n’ibice bitatu bya mbere bya Daniyeli.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Igice cya mbere gihagarariye intangiriro, hanyuma ibice bya mbere kugeza ku cya gatatu bigahagararira iherezo; kandi imiterere y’icya mbere hanyuma n’itatu, igaragaza ko imiterere y’ubuhanuzi y’igitabo cya Daniyeli ihuye neza n’imiterere y’ubuhanuzi y’abamarayika batatu bo mu Ibyahishuwe 14. Aho, nk’uko biri muri Daniyeli, marayika wa mbere ahagararira amateka yihariye, ariko kandi akaba ari kimwe cya gatatu cy’amateka y’abamarayika batatu. Muri icyo gihe kimwe, nk’uko uku kumenya kubigaragaza no kubishyira mu mwanya w’ingenzi, uru ruvange rw’itatu n’imwe ni na rwo rugize imiterere y’ijambo ry’Igiheburayo risobanura ukuri, ritagaragaza Kristo gusa n’imbaraga z’irema z’Imana, ahubwo rinagaragaza uburyo bw’ibigeragezo no kwezwa by’intambwe eshatu, buhagarariwe muri Daniyeli igice cya mbere, hanyuma bukongera kugaragara muri Daniyeli ibice bya mbere kugeza ku cya gatatu.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

Yesu, ari we kuri, ni na we wa Mbere kandi wa Nyuma, kandi muri urwo rwego amateka y’ikorwa ry’umumarayika wa mbere asubirwamo ku nyuguti ku yindi mu mateka y’abamarayika batatu; bityo rero biremerwa mu buryo bw’ubuhanuzi gushyira ibice bitatu bya mbere by’igitabo cya Daniyeli hejuru ya Daniyeli igice cya mbere, kuko intangiriro ihora yerekana iherezo. Bityo igitabo cya Daniyeli kikaba cya “gitabo gito” kiri mu kuboko kw’umumarayika, kuko “igitabo gito” cya Daniyeli gishobora kugaragazwa mu buryo bwuzuye muri Daniyeli igice cya mbere.

We will continue our study of the book of Daniel in the next article.

Tuzakomeza inyigisho yacu y’igitabo cya Daniyeli mu nyandiko ikurikira.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> “Mu bantu bashakishwaga n’abakuru bari bateguraga gushyira mu bikorwa ibikubiye mu itegeko ry’umwami, harimo Daniyeli na bagenzi be. Amaze kubwirwa yuko, hakurikijwe iryo tegeko, na bo bagombaga gupfa, Daniyeli, ‘abigiranye inama n’ubwenge,’ abaza Ariyoki, umutware w’abarinzi b’umwami, ati: ‘Ni iki gitumye itegeko ry’umwami ryihutishwa rityo?’ Ariyoki amubwira inkuru y’ukuntu umwami yari ahagaritswe umutima n’inzozi ze zitangaje, n’uko yananiwe kubona ubufasha ku bo yari yarashyizemo icyizere gikomeye kurusha abandi. Daniyeli abyumvise, ashyize ubugingo bwe mu kaga, yinjira imbere y’umwami maze asaba ko yahabwa igihe, kugira ngo yinginge Imana ye imuhishurire izo nzozi n’ibisobanuro byazo.”

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> Umwami yemeye icyo cyifuzo. “Nuko Daniyeli asubira iwe, abimenyesha Hananiya, Mishaeli na Azariya, bagenzi be.” Bose hamwe bashatse ubwenge ku Isōko y’umucyo n’ubumenyi. Kwizera kwabo kwari gukomeye, bitewe no kumenya ko Imana ari Yo yabashyize aho bari, ko bakoraga umurimo Wayo kandi ko basohozaga ibisabwa n’inshingano. Mu bihe by’urujijo n’akaga bahoraga bayihindukiraho ngo ibayobore kandi ibarinde, kandi yari yarabaye ubufasha buhora bubari hafi. Ubu noneho, bafite umutima wicishije bugufi, bongeye kwishyira mu maboko y’Umucamanza w’isi, bamusaba ko yabakiza muri iki gihe cyabo cy’umwihariko cy’ubukene bukomeye. Kandi ntibasabiye ubusa. Imana bari barubashye, na Yo ibubaha. Umwuka w’Uwiteka ubamanukaho, maze Daniyeli ahishurirwa “mu iyerekwa rya nijoro” inzozi z’umwami n’icyo zisobanura.

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> “Igikorwa cya mbere Daniyeli yakoze cyari ugushimira Imana kubw’ihishurirwa yari ahawe. Yaratangaje ati: ‘Izina ry’Imana rihimbazwe iteka ryose; kuko ubwenge n’imbaraga ari ibyayo: kandi ihindura ibihe n’iminsi yagenwe: ikuraho abami, ikimika abami: iha ubwenge abanyabwenge, igaha ubumenyi abafite gusobanukirwa: ihishura ibintu byimbitse n’ibihishwe: izi ibiri mu mwijima, kandi umucyo ubana na Yo. Ndagushimira, kandi ndagusingiza, Yewe Mana ya ba sogokuruza banjye, kuko wampaye ubwenge n’imbaraga, kandi none ukaba umenyesheje ibyo twagusabye: kuko none utumenyesheje iby’umwami.’” Prophets and Kings, 493, 494.

Back to Articles