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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Igitabo cya Daniyeli - Ijana na Mirongo Itandatu n’Icyenda

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Guhishura Ududodo Tw’ubuhanuzi: Gusobanukirwa Ikigereranyo cy’“Igihome” muri Daniyeli

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Umurongo wa cumi wo mu gice cya cumi na rimwe cya Daniyeli uhuza ubutumwa bw’imbere n’ubw’inyuma hifashishijwe ijambo “igihome.” Isano ukora n’ubuhanuzi bwa Yesaya bw’imyaka mirongo itandatu n’itanu, igaragaza ko “igihome” cy’ubuhanuzi bw’inyuma ari Uburusiya, kandi ikagaragaza n’“igihome” cy’imbere cy’urusengero Kristo yubaka muri ayo mateka nyene. Igihome cy’inyuma, kiri mu murongo wa mirongo itatu n’umwe kikitwa “aheranda h’imbaraga,” gishushanya umwami wo ku isi cyangwa ubwami bwo ku isi. Igihome cy’imbere, cyangwa aheranda h’imbaraga ho mu mutima, ni urusengero Intumwa y’Isezerano yubaka mu myaka mirongo ine n’itandatu.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Ahera Cyane Cyera rw’uwo rusengero (igihome), Imana yicaye ahantu ho mu ijuru.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Mu gitabo cya Daniyeli hari amagambo abiri y’Igiheburayo yose ahindurwa ngo “Ahera.” Rimwe ni “miqdash,” irindi ni “qodesh.” “Miqdash” ishobora guhagararira ahera h’abapagani, cyangwa Ahera h’Imana, cyangwa ndetse n’igihome. “Qodesh” yo ikoreshwa gusa muri Bibiliya ihagararira Ahera h’Imana. “Ahera” (miqdash) h’imbaraga (igihome), mu murongo wa mirongo itatu n’umwe wo muri Daniyeli igice cya cumi na kimwe, hahinduwe ngo “Ahera h’imbaraga”; kandi ijambo ry’Igiheburayo ryahinduwemo ahera aho ni “miqdash,” rihagararira Umujyi wa Roma, ari wo kimenyetso cy’imbaraga z’Abaroma mu mateka ya Roma ya gipagani n’iya gipapa. Daniyeli yakoresheje ayo magambo abiri y’Igiheburayo mu buryo bwitondewe cyane. Mu mirongo ari yo nkingi yo hagati y’Adiventisimu, dusangamo ijambo “Ahera.”

> 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.

> Nuko numva umwe mu bera avuga, undi mwera abaza uwo mwera wavugaga ati: “Iryo yerekwa ryerekeye igitambo gihoraho n’igicumuro cy’umurimbuzi, kugeza he, ari byo gutuma ubuturo bwera n’ingabo bihinduka ibikandagirwa?” Arambwira ati: “Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzabone kwezwa.” Daniyeli 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Ijambo ry’Igiheburayo ryahinduwemo “aheranda,” muri ayo masomo yombi ni “qodesh,” kandi rikoreshwa gusa ryerekana aheranda h’Imana. Mu murongo wa cumi n’umwe, herekeza kuri Roma ya gipagani, kandi by’umwihariko ku rusengero rwa Pantheon mu Mugi wa Roma, dusangamo ijambo “aheranda”, ariko muri uwo murongo ni ijambo ry’Igiheburayo “miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ni ukuri, yishyize hejuru ageza no ku Muganwa w’ingabo, kandi ku bwe igitambo gihoraho gikurwaho, maze ahantu h’ubuturo bwe bwera harasenywa. Danieli 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“Ubuturo bwera bw’imbaraga” buvugwa mu murongo wa mirongo itatu n’umwe wa Daniyeli cumi n’umwe ni ijambo ry’Igiheburayo “miqdash,” kandi rihuzwa n’ijambo ry’Igiheburayo ryahinduwemo “igihome” mu mirongo ya karindwi n’iya cumi yo muri icyo gice cya cumi na kimwe. Mu murongo wa karindwi umwami w’epfo yagiye ageze rwagati mu murwa wa Roma maze afata umwami w’amajyaruguru ho imbohe, kuko yinjiye mu gihome cye; ariko mu murongo wa cumi, umwami w’amajyaruguru azamuka gusa agera “ku” “gihome,” kuko yahagaze ku mupaka w’ubwami bwe na Egiputa. Ni kuri uwo mupaka wa Rafiya umurongo ukurikira wagombaga kuvugaho. “Ubuturo bwera bw’imbaraga” bwo mu murongo wa mirongo itatu n’umwe ni “miqdash” y’“igihome.”

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Intambara yo ku mupaka yabereye i Raphia ishushanya intambara yo ku mupaka iri muri Ukraine. Uwo mateka y’ubuhanuzi amenyerwa iyo umuntu asobanukiwe ko “umutwe” ari ubwami cyangwa umwami; ni igihome cy’imbaraga ze; nyamara ubuhanuzi burimo kuvuga ukuri kwo mu imbere n’ukuri kwo hanze. “Ubuturo bwera bw’imbaraga” ku murongo wo hanze bushushanywa n’ubuturo bwera bwa “miqdash”, kandi ubuturo bwera bw’imbaraga ku murongo wo mu imbere bushushanywa n’ubuturo bwera bwa “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844 kugeza ku 1863 hagereranya umurongo w’amateka y’ubuhanuzi ugaragaza ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane. Imyaka ibihumbi bibiri na magana atanu na makumyabiri yo gutatanywa kurwanya ubwami bwo mu majyaruguru yarangiye mu 1798, kandi uwo murongo nyine w’imyaka ibihumbi bibiri na magana atanu na makumyabiri urwanya ubwami bwo mu majyepfo warangiye mu 1844. Iyo mirongo yombi ihagarariye kamere yo hasi y’umuntu na kamere yo hejuru y’umuntu. Kamere yo hasi, ihagarariwe n’ubwami bwo mu majyaruguru, ni umubiri, kandi kamere yo hejuru ni umutwe. Umutwe niwo murwa mukuru w’ubwami, kandi niwo mwami. Kuri icyo kigereranyo Kristo yahisemo Yuda, ubwami bwo mu majyepfo, kugira ngo ahashyire izina Rye, kandi umurwa mukuru ni Yerusalemu. Yerusalemu ni ho ubuturo bwera nyakuri bw’imbaraga buri, kandi muri ubwo buturo bwera harimo icyumba cy’intebe y’ubwami cy’umwami, ari we mutwe.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu byari ukuri kwa nyuma gusoza muri 1856, kwari kugenewe guha ibendera imbaraga zo kurangiza umurimo. Kuva mu 1844 kugeza mu 1863, Kristo yari yagambiriye guhuza Ubumana Bwe n’ubumuntu iteka ryose, ariko ubumuntu bwarigometse.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Icyo gihe ntiyashoboraga guhindura kamere y’umuntu yo hasi, kuko ibyo bibaho ku kuza Kwe kwa kabiri. Ni bwo azahindura kamere y’umuntu yo hejuru ayigire mu ishusho Ye, ahuje umutwe wa muntu n’Umutwe w’Ubumana. Umutwe wari umurwa mukuru w’ubwami. Umutwe wari umwami, kandi igihe Kristo akora ihinduka ryo kunga Ubumana n’ubumuntu, ahuriza hamwe umutwe w’ubumuntu n’uwo Ubumana mu buturo bwera i Yerusalemu, ahera cyane, aho Kristo yicaye hamwe na Se.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Uzanesha ni nzamuha kwicarana nanjye ku ntebe yanjye y’ubwami, nk’uko nanjye nanesheje, nkicarana na Data ku ntebe ye y’ubwami. Ufite ugutwi niyumve ibyo Umwuka abwira amatorero. Ibyahishuwe 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Kristo asezeranya ko abari (Abanyalawodikiya), banesha nk’uko na We yanesheje (maze bakaba Abanyafiladelifiya), bazicarana na We mu myanya yo mu ijuru.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Ubwo yabikoreye muri Kristo, ubwo yamuzuraga mu bapfuye, akamwicaza iburyo bwe ahantu ho mu ijuru, … kandi natwe yatuzuranye na we, anatwicazanya na we ahantu ho mu ijuru muri Kristo Yesu. Abefeso 1:20; 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Guhuza inkoni ebyiri za Ezekiyeli (ubumuntu n’Ubumana) bisohorerwa ahera h’Imana h’imbaraga (qodesh), muri cya gihe nyine aho igihome cy’imbaraga (miqdash) kimenyekana nk’urufunguzo rw’ubuhanuzi ruhuza imirongo yombi, uwo imbere n’uwo hanze, y’ubuhanuzi Gaburiyeli yaje kumenyesha Daniyeli ngo abusobanukirwe ku byari kuzagwira ubwoko bw’Imana mu gihe cyo gushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine. Kristo yifuzaga gusohoza uyu murimo mu mateka y’Abamilerite, ariko uwo murimo waburijwemo n’ubwigomeke bwo mu 1863; nyamara amateka yo kuva mu 1844 kugeza mu 1863 aracyahari nk’umurongo ugaragaza uwo murimo wageragejwe gukorwa.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Umurongo wa cumi wo muri Daniyeli igice cya cumi na kimwe urimo urufunguzo rwo gusobanukirwa ubutumwa bw’imbere n’ubw’inyuma bwo mu mirongo ya cumi n’umwe kugeza kuri cumi n’itanu, bwageze mu mateka yacu y’ubuhanuzi mu mwaka wa 2014. Umurongo wa cumi werekana 1989, ari wo gihe cy’imperuka mu rugendo rw’ivugurura rw’abihumbi ijana na mirongo ine na bane, ariko kandi urimo urufunguzo rutuma 2014 imenyekana nk’ikirango cy’inzira mu mateka yo gushyirwaho ikimenyetso.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

Ku wa 22 Ukwakira 1844, Intumwa y’Isezerano yaje itunguranye mu rusengero Yari yarubatse. Icyo kimenyetso cy’inzira gishushanya tariki ya 11 Nzeri 2001, igihe marayika wa gatatu yongeye kuza, kandi n’impanda ya karindwi na yo yongera kuvuza. Hanyuma amateka yo mu 1840 kugeza mu 1844 na yo yagombaga kongera gusubirwamo, kuko marayika wamanutse ku wa 11 Kanama 1840 nta wundi yari we uretse Yesu Kristo, kandi umurimo We wari uwo kumurikisha isi ubwiza Bwe.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 kugeza mu 1844 na ho hagereranya igihe cyo kuva ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru rigiye kuza bidatinze; nk’uko 1844 kugeza mu 1863 na bwo bugaragaza kuva ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru rigiye kuza bidatinze. Mushiki wacu White ahuza amateka yo mu 1844 n’amateka y’umusaraba, kandi umusaraba ugereranya igabanywamo ry’amateka abiri y’imyaka itatu n’igice, ayo yombi akaba ahura kandi akajyana. Umusaraba uhamya ko amateka abanza atangira mu 1840 akarangira mu 1844, n’amateka akurikiraho kugeza mu 1863, ari amateka abiri abangikanye, kandi yombi agereranya igihe cyo gushyirwaho ikimenyetso.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Umurongo wa mbere uva mu wa 1840 kugeza mu wa 1844 ugereranya intsinzi y’Abadiventisiti b’i Filadelifiya; undi murongo uva mu wa 1844 kugeza mu wa 1863 ugereranya kunanirwa kw’Abadiventisiti b’i Lawodikiya. Ayo matsinda yombi agaragazwa mu gice cya cumi cya Daniyeli, kuko Daniyeli, ugereranya abageni b’abanyabwenge batsinze mu gihe cyo gushyirwaho ikimenyetso kwa ba magana ijana na mirongo ine na bine, yabonye iyerekwa, ariko abari kumwe na we bahunga iryo yerekwa.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> Ku munsi wa makumyabiri n’uwa kane w’ukwezi kwa mbere, nkiri iruhande rw’umugezi munini witwa Hidekeli; nuko nubura amaso yanjye ndareba, maze dore mbona umuntu wambaye imyenda y’ibitare, kandi mu rukenyerero rwe yari akenyejwe izahabu nziza y’i Ufaz. Umubiri we wari umeze nka berili, mu maso he hasa no kumurika kw’inkuba, amaso ye ameze nk’amatabaza y’umuriro, amaboko ye n’ibirenge bye bifite ibara nk’iry’umuringa usennye neza, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’imbaga nyamwinshi. Ni jyewe Daniyeli jyenyine wabonye ibyo byerekanywe; kuko abagabo bari kumwe nanjye batabonye ibyo byerekanywe; ariko bafatwa no guhinda umushyitsi gukomeye, bituma bahunga bajya kwihisha. Daniyeli 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Mu gice cya karindwi cya Daniyeli, nyuma y’uko Daniyeli abonye iyerekwa ry’inyamaswa z’inkazi, Gaburiyeli araza ngo amusobanurire iryo yerekwa.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Jyewe Daniyeli, umutima wanjye wagize agahinda kari hagati mu mubiri wanjye, kandi ibyo neretswe n’umutwe wanjye birampagarika umutima. Ngegera umwe muri ba bandi bari bahagaze aho, mubaza ukuri kw’ibyo byose. Nuko arambwira, amenyesha uko ibyo bintu bisobanurwa. Daniyeli 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Mu gice cya munani cya Daniyeli, nyuma y’uko Daniyeli yari amaze kubona iyerekwa ry’inyamaswa zo mu buturo bwera, Gaburiyeli yaraje kugira ngo amusobanurire iryo yerekwa.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Nuko rero, jyewe Daniyeli, maze kubona iryo yerekwa, nshaka kurimenya icyo risobanura, maze mbona hahagaze imbere yanjye usa n’umuntu. Nuko numva ijwi ry’umuntu hagati y’inkombe z’Ulayi, rirahamagara riti: Gaburiyeli, sobanurira uyu muntu iri yerekwa. Daniyeli 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Mu gice cya cyenda cy’igitabo cya Daniyeli, nyuma y’uko Daniyeli amenye umubare w’imyaka yagaragajwe na Yeremiya kandi ivugwa mu nyandiko za Mose nk’umuvumo ndetse n’indahiro y’Imana, Gaburiyeli yaje gusobanura iyerekwa.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Nuko nkiri kuvuga, no gusenga, no kwatura icyaha cyanjye n’icyaha cy’ubwoko bwanjye bw’Abisirayeli, no gushyira kwinginga kwanjye imbere y’Uwiteka Imana yanjye ku bw’umusozi wera w’Imana yanjye; koko nkiri kuvuga mu isengesho, uwo mugabo Gaburiyeli, uwo nari nabonye mu iyerekwa mbere, aza aguruka yihuta cyane, ankora mu gihe cy’igitambo cya nimugoroba. Arambwira, aravugana nanjye, ati: “Yewe Daniyeli, none ndaje kugira ngo nguhe ubwenge no gusobanukirwa.” Daniyeli 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Ni cyo gituma, dushingiye ku batangabuhamya batatu, bose baturuka mu gitabo cya Daniyeli, igihe Gaburiyeli abwira Daniyeli mu gice cya cumi ko yaje kugira ngo amumenyeshe ibyo ubwoko bw’Imana buzagerwaho mu minsi y’imperuka, Gaburiyeli aba asobanura “marah” y’igitsinagore, iyerekwa ritera ikintu kubaho, Daniyeli yabonye maze irindi tsinda rigahunga.

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

> None rero nje kuguhishurira ibizaba ku bwoko bwawe mu minsi y’imperuka; kuko iryo yererekwa rikireba iminsi myinshi. Daniyeli 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Iyerekwa Daniyeli yari yarabonye, kandi ryavuyemo itandukanywa ry’abizera, ni iyerekwa ryo kuboneka kwa Kristo, iyerekwa ry’imyaka ibihumbi bibiri na magana atatu, ariko ryari imvugo y’igitsinagore y’iryo yerekwa. Gusobanukirwa iyerekwa ryo kuboneka gutunguranye kwa Kristo nk’Intumwa y’Isezerano ni ko kwahinduye Daniyeli (n’abagereranywa na Daniyeli) kugira ngo bahindurwe ishusho ya Kristo. Ibyo “bizagera ku bwoko bw’Imana mu minsi y’imperuka” bigaragazwa n’amateka y’Abamilerite kuva mu 1840 kugeza mu 1844, kandi nanone n’Abamilerite kuva mu 1844 kugeza mu 1863. Icyiciro kimwe gihunga iyerekwa mu bugome bwo kwigomeka, naho ikindi cyiciro gikurikira Kristo kubwo kwizera kikamwinjiranywe mu Ahera Cyane, kugira ngo cyicarane na We ahantu ho mu ijuru.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Nyamara igihe Gaburiyeli asobanura iyerekwa aho ubwoko bw’Imana bwo mu minsi y’imperuka buhindurirwa mu ishusho ya Kristo, agaragaza amateka yo hanze y’isi. Iyerekwa rya Daniyeli rya Kristo ryasobanuwe na Gaburiyeli nk’amateka yo hanze y’igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane. Iyo amateka yo ku wa 11 Nzeri 2001, mu busobanuro bwa Gaburiyeli, agezweho, amateka ashyirwaho umugazo nk’ayabanjirije itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu, amenyekana gusa hakoreshejwe urufunguzo rw’ubwumvane rugereranywa nk “igihome” mu murongo wa cumi. Ku wa 11 Nzeri 2001 ingaruka ya buri yerekwa yatangiye kwigaragaza nk’inziga ziri mu zindi nziga.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Nuko ijambo ry’Uwiteka rinzaho riti: Mwana w’umuntu, uwo mugani mufite mu gihugu cy’Abisirayeli ni uwuhe, uvuga uti: Iminsi iratinda, kandi iyerekwa ryose rihinduka ubusa? Nuko ubabwire uti: Uku ni ko Uwiteka Imana avuga; Nzatuma uwo mugani ushira, kandi ntibazongera kuwukoresha nk’umugani muri Isirayeli; ahubwo ubabwire uti: Iminsi iregereje, kandi n’isohozwa rya buri yerekwa. Kuko hatazongera kubaho ukundi iyerekwa ry’ubusa cyangwa kuragura kuryarya mu nzu ya Isirayeli. Kuko ndi Uwiteka: nzavuga, kandi ijambo nzavuga rizasohora; ntirizongera gutinda ukundi; kuko mu minsi yanyu, yemwe nzu y’igomeka, nzavuga ijambo kandi nzarisohoza, ni ko Uwiteka Imana avuga. Nuko ijambo ry’Uwiteka rinzaho ukundi riti: Mwana w’umuntu, dore abo mu nzu ya Isirayeli baravuga bati: Iyerekwa abona ni iry’iminsi myinshi iri imbere, kandi ahanura iby’ibihe biri kure. Nuko ubabwire uti: Uku ni ko Uwiteka Imana avuga; Nta jambo ryanjye na rimwe rizongera gutinda ukundi, ahubwo ijambo navuze rizasohora, ni ko Uwiteka Imana avuga. Ezekiyeli 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Mu mapine yose y’ubuhanuzi azenguruka ari mu yandi mapine y’ubuhanuzi muri ayo mateka, hari ipine rimwe ihumekerwa ryamenyesheje abanyeshuri b’ubuhanuzi bo mu minsi y’imperuka ko ari ryo pine rizagenzaho iherezo ryabo ry’iteka ryose. Umurongo ku wundi, iryo pine rigomba na ryo kuba rya yerekwa Daniyeli yabonye rikamuhindura asa na Kristo, kuko ari ryo yerekwa rigaragaza ibizaba ku bwoko bw’Imana mu minsi y’imperuka.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Uwiteka yanyeretse mu buryo busobanutse ko ishusho ya ya nyamaswa izashingwa igihe cy’imbabazi kitarasozwa; kuko ari yo izaba ikigeragezo gikomeye ku bwoko bw’Imana, ari na cyo amaherezo y’iteka ryabo azagenderwaho mu gufatwa icyemezo. Umwanya mufite ni uruvange rw’ukutajyana no kutavuguruzanya ku buryo bake gusa ari bo bazayobywa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Mu Byahishuwe 13 iyi ngingo igaragazwa mu buryo bweruye; [Byahishuwe 13:11–17, hasubiwemo].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Iki ni cyo kigeragezo ubwoko bw’Imana bugomba kunyuramo mbere y’uko bushyirwaho ikimenyetso. Abose bagaragaje ubudahemuka bwabo ku Mana bubahiriza amategeko Yayo, kandi banga kwemera isabato y’impimbano, bazashyirwa munsi y’ibendera ry’Umwami Imana Yehova, kandi bazahabwa ikimenyetso cy’Imana nzima. Abareka ukuri gukomoka mu ijuru maze bakemera isabato yo ku Cyumweru, bazahabwa ikimenyetso cy’inyamaswa.” Manuscript Releases, volume 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Ikigeragezo kizwi nk’ikigeragezo cy’ishusho cy’inyamaswa gifite ibice bibiri. Ni ikigeragezo gisaba ko umunyeshuri w’ubuhanuzi amenya ukuza gukomera kw’ishusho y’inyamaswa, ari ko guhuza itorero na leta muri Leta Zunze Ubumwe z’Amerika mbere y’itegeko ryo ku Cyumweru. Nanone kandi ni ikigeragezo gituma mu bari bahagarariwe na Daniyeli cyangwa mu bahunze havamo ishusho y’inyamaswa cyangwa ishusho ya Kristo. Gutandukanywa gushingiye ku kuba ayo masugi “abona iri yerekwa rikomeye,” nk’uko Daniyeli yabigenje, cyangwa ku kuba ahunga iryo yerekwa. Urufunguzo rwo kubona iryo yerekwa rikomeye ruhagarariwe n’ijambo “igihome.”

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Malaika ukomeye wahaye Yohana amabwiriza ntiyari undi muntu uwo ari we wese, ahubwo yari Yesu Kristo ubwe. Gushyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku butaka bwumye, bigaragaza uruhare ari gukora mu bihe bisoza by’intambara ikomeye afitanye na Satani. Uwo mwanya werekana imbaraga ze zisumba byose n’ubutware bwe ku isi yose. Iyo ntambara yarushagaho gukomera no gufata intera irushijeho gukazwa uko ibihe byagendaga bisimburana, kandi izakomeza ityo kugeza ku bihe byo ku musozo, igihe imikorere y’ubuhanga bwimbitse y’imbaraga z’umwijima izaba igeze ku ndunduro yayo. Satani, yifatanyije n’abanyabyaha, azayobya isi yose n’amatorero atemera urukundo rw’ukuri. Ariko malaika ukomeye arasaba ko bamwitaho. Ararangurura ijwi rikomeye. Agomba kwereka abifatanyije na Satani kugira ngo barwanye ukuri imbaraga n’ubutware by’ijwi rye.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Nyuma y’uko ayo marasaniro arindwi avuze amajwi yayo, Yohana ahabwa itegeko nk’irya Daniyeli ku byerekeye agatabo gato ati: ‘Funga ibyo ya marasaniro arindwi yavuze.’ Ibyo bifitanye isano n’ibizaba mu gihe kizaza, bizahishurwa mu rutonde rwabyo. Daniyeli azahagarara mu mugabane we ku mperuka y’iminsi. Yohana abona agatabo gato kadashyizweho ikimenyetso. Ni bwo ubuhanuzi bwa Daniyeli bugira umwanya wabwo ukwiye mu butumwa bw’abamarayika ba mbere, aba kabiri, n’aba gatatu bugomba guhabwa ab’isi. Gukurwaho kw’ikimenyetso ku gatabo gato kwari ubutumwa bwerekeye igihe.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Ibitabo bya Daniyeli n’Ibyahishuwe ni kimwe. Kimwe ni ubuhanuzi, ikindi ni ihishurirwa; kimwe ni igitabo gifunze ikimenyetso, ikindi ni igitabo cyafunguwe. Yohana yumvise amayobera yavuzwe n’inkuba, ariko ategekwa kutayandika.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Umucyo wihariye Yohana yahawe kandi ukagaragazwa mu nkuba ndwi wari ugusobanura by’umwihariko ibyabaye byari kuzabaho munsi y’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

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