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

Igitabo cya Daniyeli — Icya ijana na mirongo itanu n’icya gatanu

Unveiling Daniel’s Last Vision: A Parallel Journey of the Wise Virgins

Guhishurirwa kwa Iyerekwa rya Nyuma rya Daniyeli: Urugendo Ruhwanye rw’Abakobwa B’Inkumi B’Abanyabwenge

Author

Jeff Pippenger

Published

March 24, 2024

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We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Twatangiye gusuzuma iyerekwa rya nyuma rya Daniyeli, tubanza kugaragaza ko Daniyeli ari ikimenyetso cy’ubwoko bw’Imana bw’isezerano bo mu minsi y’imperuka, kandi twakoresheje umurongo wa mbere dufatanije n’igice cya nyuma kugira ngo dutangire kumenya ibiranga ubuhanuzi by’abo bantu bo mu minsi y’imperuka bahagarariwe na Belteshazari. Ubwoko bw’Imana bw’isezerano bo mu minsi y’imperuka bugaragaza Abamilerite bo mu murimo w’umumarayika wa mbere, ndetse n’abihumbi ijana na mirongo ine na bane bo mu murimo w’umumarayika wa gatatu. Abamilerite basohoreje umugani w’inkumi icumi, kandi uwo mugani urasubirwamo uko wakabaye kose mu minsi ya nyuma.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Nkunze kunshora ku mugani w’abakobwa cumi b’inkumi, batanu muri bo bari abanyabwenge, naho batanu ari abaswa. Uyu mugani warasohoye kandi uzasohora mu buryo nyabwo nk’uko wanditswe, kuko ufite ishyirwa mu bikorwa ryihariye kuri iki gihe, kandi nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’ibihe.” Review and Herald, 19 Kanama 1890.

The experience of both movements of the last days, is the experience of Adventism.

Ubunararibonye bw’izo ngendo zombi zo mu minsi y’imperuka ni bwo bunararibonye bw’Abadiventisime.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Umugani w’abakobwa icumi b’isugi bo muri Matayo 25 na wo ugaragaza ubunararibonye bw’ubwoko bw’Abadiventisiti.” Intambara Ikomeye, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Abamilerite bagereranyaga umurimo wa marayika wa mbere, kandi n’ibyo banyuzemo byagereranywaga n’itorero rya Filadelifiya. Mu 1856, umurimo wa Millerite wa Filadelifiya wahindutse umurimo wa Lawodikiya, kandi mu bugome bwo kwigomeka bwo mu 1863, urushaho guhinduka itorero ry’Abadivantisiti b’Umunsi wa Karindwi rya Lawodikiya.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Abantu ibihumbi ijana na mirongo ine na bine bahagarariye urugendo rw’umumarayika wa gatatu, kandi uburambe bwabo na bwo bwagereranyijwe n’itorero rya Filadelifiya. Mu mwaka wa 1989, igitabo cya Daniyeli cyakuweho ikimenyetso ku itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, kandi ku wa 11 Nzeri 2001, hatangiye urugendo rw’Abadiventisiti b’i Lawodikiya, maze muri Nyakanga 2023, inzibacyuho yo gusubira ku rugendo rw’i Filadelifiya iragera.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshazzari, cyangwa Daniyeli, agereranya urugendo rw’Abafiladelufiya rwo mu minsi y’imperuka, rusubiramo urugendo rw’Abafiladelufiya rw’Abamilerite “ku nyuguti ku yindi.” Umurongo wa mbere w’iyerekwa rya nyuma ugereranya abo bantu bo mu minsi y’imperuka, kandi ubuhamya bwa nyuma bw’iyerekwa rya nyuma bugomba guhuza n’ubuhamya bwa mbere bw’iyerekwa rya nyuma. Igikorwa cyo kwezwa kivugwa muri Daniyeli igice cya cumi na kabiri kigaragaza ukwiyongera k’ubumenyi, n’amatsinda abiri avuka muri uko kwezwa. Belteshazzari ni we shusho y’ikirenga y’abanyabwenge bo mu minsi y’imperuka. Muri Daniyeli igice cya cumi na kabiri harimo nibura ukuri gutanu k’ubuhanuzi kwari inkingi z’urugendo rw’Abamilerite, kandi kugomba gusubirwamo mu rugendo rw’umumarayika wa gatatu.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Iya mbere ni igikorwa cy’uguhumanurwa gitanga ibyiciro bibiri by’abaramya, bityo kikuzuza umugani w’abakobwa cumi bo mu isugi haba mu bikorwa by’intangiriro no mu by’iherezo.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. 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 12:4, 9, 10.

> Ariko wowe, Daniyeli, uhine ayo magambo, kandi ushire ikimenyetso ku gitabo, kugeza mu gihe cy’imperuka: benshi baziruka hirya no hino, kandi ubumenyi buzagwira.... Na we aravuga ati: Igendere, Daniyeli; kuko ayo magambo ahinwe kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, kandi bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa. Daniyeli 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Itandukaniro riri hagati y’abanyabwenge n’ababi (abapfapfa), rishingiye ku gusobanukirwa kwabo (gutandukanya mu bwenge) ukwiyongera kw’ubumenyi guhishurwa mu gihe cy’imperuka, haba mu 1798 ku ba-Millerite, cyangwa mu 1989 ku bihumbi ijana na mirongo ine na bine. Abantu b’Imana basabwa kumenya ko U-Adventisme ari ubunararibonye bw’umugani w’inkumi icumi, kuko bitabaye bityo ntibazashaka gusobanukirwa igihe “cy’imperuka” cy’igisekuru cya nyuma cyagezeho, cyangwa ubutumwa bwari bwafunguwe icyo gihe. Hatabayeho gusobanukirwa ko ubunararibonye bw’Abadiventisti ari inzira y’ibizamini by’intambwe eshatu, ishingiye ku iterambere rigenda ry’ukuri, kandi ikageza ku musaruro w’“ubugingo cyangwa urupfu,” ntibishoboka kumenya umuhamagaro wo hejuru wa buri Muadiventisti w’Umunsi wa Karindwi. Belteshazzar ahagarariye abantu bazi ko banyuze mu nzira yo kwezwa igereranywa no “kwezwa, guhindurwa abera, no kugeragezwa.” Iyo nzira nyine yo kwezwa y’intambwe eshatu ni yo yamenyekanishijwe by’umwihariko nk’umurimo wa Mwuka Wera.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

> Ariko ndababwira ukuri: ni iby’ingirakamaro kuri mwe ko ngenda; kuko nitagenda, Umufasha ntazabazanira; ariko nimara kugenda, nzamuboherereza. Kandi naza, azatsinda ab’isi ku byerekeye icyaha, no ku byerekeye gukiranuka, no ku byerekeye urubanza: ku byerekeye icyaha, kuko batanyizera; ku byerekeye gukiranuka, kuko njya kwa Data, kandi ntimukimbona ukundi; ku byerekeye urubanza, kuko umutware w’iyi si aciriweho iteka. Ndacyafite byinshi byo kubabwira, ariko ubu ntimubasha kubyihanganira. Ariko uwo Mwuka w’ukuri naza, azabayobora mu kuri kose; kuko atazavuga ibye ubwe, ahubwo ibyo azumva ni byo azavuga; kandi azababwira ibizaza. Yohana 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Umurimo wa Mwuka Wera wo kuyobora abageni b’abanyabwenge mu “kuri kose,” usaba ko acyaha, ari byo bivuga guhanura cyangwa guhamiriza, isi ku byerekeye icyaha, gukiranuka n’urubanza; kandi ayo ni yo ntambwe eshatu nyine zitanga umusaruro w’umugeni w’umunyabwenge cyangwa w’umupfapfa muri Daniyeli igice cya cumi na kabiri. Ubutumwa Yesu yagaragaje ko ari bwo murimo wa Mwuka Wera ni “amavuta,” ahishura itandukaniro riri hagati y’abanyabwenge n’ababi muri Daniyeli 12. Ubwoko bw’Imana bwo mu minsi y’imperuka bugomba gusobanukirwa ukwiyongera kw’ubumenyi kwagenewe igisekuru cyabwo, kandi ubwo bumenyi bukubiyemo kumenya kwabo ko ari abageni b’abapfapfa cyangwa b’abanyabwenge mu mugani wo muri Matayo igice cya makumyabiri na gatanu.

> “John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

> Yohana yeretswe ibyo bintu mu iyerekwa ryera. Yabonye umutwe ushushanywa n’abakobwa batanu b’abanyabwenge, bafite amatara yabo acanwe kandi atunganyijwe neza, maze avugana ibyishimo byuzuye ati: “Aha ni ho kwihangana kw’abera kugaragarira; aha ni ho hari abitondera amategeko y’Imana n’ukwizera kwa Yesu. Kandi numva ijwi rivuye mu ijuru rimbwira riti: Andika uti: Hahirwa abapfuye bapfira mu Mwami uhereye noneho; Yego, ni ko Umwuka avuga, kugira ngo baruhuke imihati yabo; kandi imirimo yabo irabakurikira.”

> “Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

> “Benshi bumvise ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri bibwiraga ko bazabaho bakabona Kristo aje mu bicu byo mu ijuru. Iyo abavugaga ko bizera ukuri bose baza kuba barasohoje uruhare rwabo nk’abakobwa b’abanyabwenge, ubwo butumwa buba bwaramaze kwamamazwa mu mahanga yose, no mu miryango yose, no mu ndimi zose, no mu moko yose. Ariko batanu bari abanyabwenge, batanu na bo bari abapfu. Ukuri kwagombaga kwamamazwa n’abo bakobwa cumi, nyamara batanu gusa ni bo bari barateguye ibikenewe by’ingenzi kugira ngo bifatanye n’itsinda ryagendaga mu mucyo wari warabagezeho. Ubutumwa bw’umumarayika wa gatatu bwari bukenewe. Iri tangazo ryagombaga gutangazwa. Benshi mu bari barasohotse guhura n’Umukwe bayobowe n’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri, banze ubutumwa bw’umumarayika wa gatatu, ubutumwa bwa nyuma bwo kugerageza bugomba guhabwa isi.”

> “A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].

> “Umurimo nk’uwo na wo uzakorwa igihe wa wundi mumarayika uvugwa mu Ibyahishuwe 18 azatanga ubutumwa bwe. Ubutumwa bw’umumarayika wa mbere, uwa kabiri, n’uwa gatatu buzagomba kongera kwamamazwa. Itorero rizahabwa umuhamagaro ngo: ‘Nimusohoke muri we, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye.’ ‘Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni, n’indiri ya buri mwuka wanduye, n’akazu ka buri nyoni yanduye kandi yangwa urunuka. Kuko amahanga yose yanyoye ku nzoga y’uburakari bw’ubusambanyi bwayo, kandi abami bo mu isi basambanye na yo, n’abacuruzi bo mu isi bakize ku bw’ubwinshi bw’ibinezeza byayo…. Nimusohoke muri we, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyago bye; kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwayo’ [Ibyahishuwe 18:2–5].”

> “Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

> “Fata buri murongo wo muri iki gice, kandi uwusome witonze, cyane cyane ibiri mu mirongo ibiri ya nyuma: ‘Kandi umucyo w’itara ntuzongera na hato kumurikira muri wowe; kandi ijwi ry’umukwe n’iry’umugeni ntibizongera na hato kumvikana muri wowe: kuko abacuruzi bawe bari abakomeye bo mu isi; kuko amahanga yose yayobejwe n’ubupfumu bwawe. Kandi muri we habonetse amaraso y’abahanuzi, n’ay’abera, n’ay’abiciwe bose bo mu isi.’”

> “The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

> “Umugani w’abakobwa icumi b’isugi watanzwe na Kristo ubwe, kandi buri kintu cyose cyawuvuzwemo gikwiriye kwigishwa no gusuzumanwa ubwitonzi bwinshi. Igihe kizagera urugi rufungwe. Tugaragazwa nk’abakobwa b’isugi b’abanyabwenge cyangwa nk’abapfu. Ubu ntidushobora kubatandukanya, kandi nta bubasha dufite bwo kuvuga ngo aba ni abanyabwenge naho bariya ni abapfu. Hari abatsimbarara ku kuri mu gukiranirwa, kandi inyuma bagaragara nk’abanyabwenge.” Manuscript Releases, volume 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Nk’Abadiventisiti bagomba guhamagarira abagabo n’abagore gusohoka i Babuloni igihe cya vuba cy’itegeko ry’icyumweru, “duhagararirwa n’abakobwa b’isugi b’abanyabwenge cyangwa b’abapfapfa.” Itsinda Yohana yabonye “rigereranywa n’abakobwa b’isugi batanu b’abanyabwenge, amatabaza yabo yatunganijwe kandi yaka,” kandi Yohana yongeye kubamenyekanisha nk’abafite “kwihangana kw’abera,” kandi “bitondera amategeko y’Imana no kwizera kwa Yesu,” ni bo bantu ibihumbi ijana na mirongo ine na bine basabwa gukomeza amategeko y’Imana, kugaragaza kwizera kwa Yesu, no kumenya ko ari bo bakobwa b’isugi bo mu mugani wo muri Matayo makumyabiri na gatanu. Si uko gusa bakeneye gusobanukirwa ko ari abakobwa b’isugi b’abanyabwenge cyangwa b’abapfapfa, ahubwo bagomba no kongera kunyura mu byabayeho bigaragazwa na Daniyeli nk’“abatunganyijwe, bejejwe kandi bageragejwe.”

> And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

> Nuko baririmba nk’aho ari indirimbo nshya imbere y’intebe y’ubwami, n’imbere ya bya binyabuzima bine, n’abakuru: kandi nta muntu wabashaga kwiga iyo ndirimbo, keretse ba bihumbi ijana na mirongo ine na bine, bacunguwe bakuwe mu isi. Abo ni bo batihumanyije n’abagore; kuko ari ab’isugi. Abo ni bo bakurikira Umwana w’Intama aho ajya hose. Abo bacunguwe bakuwe mu bantu, baba umuganura uweguriwe Imana n’Umwana w’Intama. Kandi mu kanwa kabo ntihabonetse uburiganya: kuko batariho umugayo imbere y’intebe y’Imana. Ibyahishuwe 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Hari nibura ukuri nibura butanu bugereranywa muri Daniyeli igice cya cumi na kabiri, kandi ubwo ni ukuri bufitanye isano n’umuryango wa Millerite w’umumarayika wa mbere, buzongera gusubirwamo kandi busobanukirwe mu buryo bwuzuye kurushaho n’umuryango w’abihumbi ijana na mirongo ine na bane. Kimwe muri ubwo kuri ni inzira y’intambwe eshatu yo kwezwa ifitanye isano n’umugani w’inkumi icumi. Ukuri kwa mbere William Miller yasobanukiwe mu byerekeye igihe cy’ubuhanuzi, kwari “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, kandi uko kuri kugaragazwa muri Daniyeli cumi na kabiri, kandi ni ko kuri kwa mbere ko mu mateka ya Millerite kuhavugwa.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 12:4–10.

> Ariko wowe, Daniyeli, hisha ayo magambo, unashyire ikimenyetso kuri icyo gitabo kugeza igihe cy’imperuka: benshi baziruka hirya no hino, kandi ubumenyi buziyongera. Nuko jyewe Daniyeli ndareba, maze mbona abandi babiri bahagazeho, umwe ahagaze hakurya y’inkombe y’uruzi, undi ahagaze hino y’inkombe y’uruzi. Umwe abwira wa muntu wari wambaye imyenda y’ibitare byiza, wari hejuru y’amazi y’uruzi ati: “Ibi bitangaza bizageza ryari ngo birangire?” Numva wa muntu wari wambaye imyenda y’ibitare byiza, wari hejuru y’amazi y’uruzi, ubwo yazamuraga ukuboko kwe kw’iburyo n’ukw’ibumoso akabishyira ku ijuru, arahira ihame ry’uhoraho iteka ryose, ko bizamara igihe, n’ibihe, n’igice cy’igihe; kandi ubwo azaba arangije kumenagura imbaraga z’ubwoko bwera, ibyo byose ni bwo bizasozwa. Nuko numvise, ariko sinabisobanukirwa; ni ko kuvuga nti: “Mwami wanjye, iherezo ry’ibyo bintu rizaba irihe?” Arambwira ati: “Igireyo, Daniyeli, kuko ayo magambo ahishwe kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa.” Daniyeli 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Iki gice gitangirana no gufungirwa ikimenyetso igitabo cya Daniyeli kugeza igihe cy’imperuka, kandi gisozwa no gufungirwa ikimenyetso igitabo cya Daniyeli kugeza igihe cy’imperuka. Hagati y’ugufungirwa kwa mbere n’ukwa nyuma kw’amagambo ya Daniyeli, ubuhamya bw’uwarahiye, ari we “Uhōraho iteka ryose,” bwari ubu ngo: “bizaba mu gihe kimwe n’ibihe bibiri n’igice cy’igihe; kandi ubwo azaba amaze gutatanya imbaraga z’ubwoko bwera, ibyo byose bizaba birangiye.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Uwatanze ubu buhamya bwahamywe n’indahiro ni wa Wundi wari hejuru y’amazi, yambaye imyenda y’ibitare by’umweru. Daniyeli yabonye marayika umwe ku nkombe imwe y’Uruzi Hidekeli undi marayika ku yindi nkombe, maze umwe muri abo bamarayika abaza ikibazo, icyo wa Wundi wari hejuru y’amazi asubiza. Ikibazo cyari iki: “Bizageza ryari?” Ayo ni na yo magambo abiri ya mbere y’ikibazo cyabajijwe mu murongo wa cumi na gatatu w’igice cya munani cya Daniyeli.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Maze numva umutagatifu umwe avuga, undi mutagatifu abaza uwo mutagatifu wavugaga ati: “Ibyerekanywe byerekeye igitambo gihoraho n’igicumuro cy’umurimbuzi, bitanga ahera n’ingabo ngo bihindurwe ibirenge kugeza ryari?” Arambwira ati: “Kugeza ku minsi ibihumbi bibiri na magana atatu; ni bwo ahera hazezwa.” Daniyeli 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Imiterere y’ubuhanuzi ni imwe muri ibyo biganiro byombi, keretse ko mu gice cya munani Daniyeli ari ku ruzi Ulayi, atari ku ruzi Hidekeli. Mu gice cya munani, marayika (uwera) “abwira wa wundi wera wavugaga ati: Bizageza ryari?” Ijambo ry’Igiheburayo ryahinduwemo “wa wundi wera” ni ijambo ry’Igiheburayo “Palmoni,” risobanura Ugitangaje Ubara, cyangwa Ubara Amabanga. Mu gice cya munani Yesu (Ugitangaje Ubara) ni we wavugaga, maze undi wera abaza Yesu (wa wundi wera) ati: “Bizageza ryari?”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Mu gice cya cumi na kabiri, Uwari ahagaze hejuru y’amazi abazwa n’umumarayika wari ku nkombe imwe y’Uruzi Hidekeli ati: “Bizamara igihe kingana iki?” Iyi mirongo yombi igomba gusuzumanwa hamwe, umurongo ku wundi. Ikibazo cya mbere cyo mu gice cya munani ni iki: “Ibyerekanywe bizamara igihe kingana iki, byerekeye kuribata ubuturo bwera n’ingabo, ibyo bibanza gukorwa n’ubupagani, hanyuma n’ubupapa?” Ikibazo cyo mu gice cya cumi na kabiri ni iki: “Ibi bitangaza bizageza ryari ku iherezo ryabyo?” Maze Palumoni, Umubari W’igitangaza, wari yambaye imyenda y’ibitare byiza kandi ahagaze hejuru y’amazi, atanga igisubizo yaramiriyeho ati: “Bizamara igihe, n’ibihe, n’igice cy’igihe; kandi niyaramara kurangiza gusandaza imbaraga z’ubwoko bwera, ibyo byose bizaba birangiye.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Ibibazo by’Inzuzi Ulai na Hiddekel ni ibi: “Ibyerekanywe by’igihe kingana gite by’itatanishwa ry’ubwoko bw’Imana, rikorwa n’ubupagani hanyuma n’ubupapa, mu gihe bihonyora ubuturo bwera n’ingabo?” Igisubizo ni uko uko guhonyorwa kurangira mu 1798, igihe umurimo wa Palmoni wo guhagurutsa urusengero rwa ba Millerite utangira, hanyuma ukarangira nyuma y’imyaka mirongo ine n’itandatu, mu 1844, igihe ubuturo bwera bwagombaga kwezwa.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

Mu gice cya cumi na kabiri Daniyeli yumvise ikiganiro, “ariko sinabisobanukiwe.” Daniyeli yagaragaje icyifuzo cyo gusobanukirwa, nk’uko bigaragazwa no kuba yarabajije Kristo ati: “Mwami wanjye, iherezo ry’ibyo bintu rizaba irihe?” Uko kugaragaza icyifuzo cyo gusobanukirwa kwagereranyaga icyifuzo cy’abakobwa b’isugi b’abanyabwenge cyo gusobanukirwa, kuko icyo kiganiro cyose cyashyizwe hagati y’aho havugwa incuro ebyiri ko igitabo cya Daniyeli kizaba gifunzwe kugeza igihe cy’imperuka. Daniyeli yagereranyaga icyifuzo cyashyizwe kuri William Miller cyo gusobanukirwa ukuri kwafunguwe mu 1798, kandi ukuri kwa mbere yayobowe kumenya kwari ugukandagirwa kw’aheranda n’ingabo zaho, mbere n’ubupagani hanyuma n’ubupapa, muri cya gihe imbaraga z’ubwoko bwera zasandajwe, mu isohozwa ry’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Icyifuzo cya Miller cyo kumenya ukuri kigereranywa n’icyifuzo cya Daniyeli, ariko gusobanukirwa kwa Miller ntikwari kuzuye. Daniyeli agereranya icyifuzo cya Miller, naho Beliteshatsari agereranya abafite gusobanukirwa kuzuye kw’icyo kintu n’icyo yeretswe. Hari nibura ukuri gutanu kw’ingenzi kwari mu bunararibonye bw’Abamillerite mu gice cya cumi na kabiri cya Daniyeli, kuzabona igihuje na ko mu mateka y’abihumbi ijana na mirongo ine na bine. Kumwe muri ko ni uko basohoje kandi basobanukiwe ko barimo gusohoza umugani w’abakobwa cumi, ufite gahunda yawo y’igeragezwa ry’intambwe eshatu, ikindi na cyo ni uko basobanukiwe ibuye ry’ifatizo ry’“ibihe birindwi,” byo mu gice cya makumyabiri na gatandatu cy’Abalewi.

We will continue this study in our next article.

Tuzakomeza iki cyigisho mu nyandiko yacu ikurikira.

> “‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

> “Ubwo ubwami bwo mu ijuru buzagereranywa n’abakobwa cumi b’inkumi, bafashe amatabaza yabo, barasohoka bajya gusanganira umukwe. Batanu muri bo bari abanyabwenge, abandi batanu ari ibipfu. Ba bapfu bafashe amatabaza yabo, ariko ntibajyana amavuta; naho abanyabwenge bafatana amavuta mu nzabya zabo hamwe n’amatabaza yabo. Umukwe atinze, bose barahunikira, barasinzira. Mu gicuku habaho induru, iti Dore umukwe araje; nimusohoke mujye kumusanganira. Nuko abo bakobwa bose barahaguruka, baboneza amatabaza yabo. Ba bapfu babwira abanyabwenge bati Duhe ku mavuta yanyu, kuko amatabaza yacu azima. Ariko abanyabwenge barabasubiza bati Oya; hatabura kudahagije twe namwe: ahubwo nimujye ku bayagurisha, mwigurire ayanyu. Bakigenda kugura, umukwe araza; abari biteguye binjiranye na we mu bukwe: urugi rurakingwa. Hanyuma haza n’abo bandi bakobwa, bavuga bati Mwami, Mwami, dukingurire. Ariko arabasubiza ati Ni ukuri ndababwira nti Sindabazi. Nuko mube maso; kuko mutazi umunsi cyangwa isaha Umwana w’umuntu azazamo.”

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “Ubu turiho mu gihe kirimo akaga gakomeye cyane, kandi nta n’umwe muri twe ukwiriye gutinda gushaka kwitegura ukuza kwa Kristo. Ntihakagire n’umwe ukurikiza urugero rw’inkumi z’ibipfapfa, ngo atekereze ko ari amahoro gutegereza kugeza igihe cy’amage kigeze mbere yo kugira imico imutegurira guhagarara muri icyo gihe. Bizaba byarakererewe cyane gushaka gukiranuka kwa Kristo igihe abatumiwe bazinjizwa maze bagasuzumwa. Ubu ni bwo gihe cyo kwambara gukiranuka kwa Kristo,—umwambaro w’ubukwe uzaguhesha kuba ukwiriye kwinjira mu ifunguro ry’ubukwe bw’Umwana w’Intama. Mu mugani, inkumi z’ibipfapfa zigaragazwa zisaba amavuta, ariko ntiziyahabwe nk’uko zabisabye. Ibi ni ikimenyetso cy’abatiteguye ubwabo bateza imbere imico yabafasha guhagarara mu gihe cy’amage. Ni nk’aho bajya ku baturanyi babo bakavuga bati, Mumpa imico yanyu, bitaba ibyo nkarimbuka. Abari abanyabwenge ntibashoboraga guha amavuta yabo amatabaza y’inkumi z’ibipfapfa yari agiye kuzima. Imico ntishobora kwimurirwa ku wundi. Ntigurwa kandi ntigurishwa; igomba kugerwaho. Umwami yahaye buri muntu wese uburyo bwo kubona imico ikiranuka mu gihe cy’igeragezwa; ariko ntiyateganyije inzira umuntu umwe yaboneramo guha undi mico yateje imbere anyuze mu mibabaro ikomeye, yiga amasomo ku Mwigisha Mukuru, kugira ngo abashe kugaragaza kwihangana mu bigeragezo, no gukoresha kwizera ku buryo yabasha kwimura imisozi y’ibidashoboka. Ntibishoboka guha undi impumuro y’urukundo,—guha undi ubugwaneza, ubushishozi, no kwihangana ubutadohoka. Ntibishoboka ko umutima w’umuntu umwe usuka mu w’undi urukundo rw’Imana n’urw’abantu.”

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

> “Ariko umunsi uraza, kandi uri hafi cyane yacu, ubwo buri rwego rwose rw’imico ruzahishurwa n’ibigeragezo byihariye. Abazakomeza kuba indahemuka ku mahame, bakagaragaza kwizera kugeza ku iherezo, ni bo bazaba baragaragaje ko ari ab’ukuri mu bigeragezo no mu makuba mu masaha yabanje y’igihe cyabo cy’igeragezwa, kandi bakaba bararemye imico ihuje n’ishusho ya Kristo. Hazaba ari abamaze kwimenyereza ubusabane bwa hafi na Kristo, abo, binyuze mu bwenge bwe n’ubuntu bwe, basangiye kamere y’Imana. Ariko nta muntu n’umwe ushobora guha undi kwitanga kw’umutima n’imico myiza y’ubwenge, cyangwa ngo amusimbuze inenge ze imbaraga z’imyitwarire iboneye. Buri wese muri twe ashobora gukorera mugenzi we byinshi, tumuha urugero rumeze nka Kristo, bityo tukamuyobora kujya kuri Kristo kugira ngo ahabwe gukiranuka adashobora guhagararana na ko mu rubanza atagufite. Abantu bakwiriye gutekereza kuri iki kibazo gikomeye cyo kurema imico babishyize mu isengesho, kandi bakubaka imico yabo bayihuza n’icyitegererezo cy’Imana.” The Youth Instructor, January 16, 1896.

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