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

Igitabo cya Daniyeli - Ijambo rya Magana Inani na Mirongo Irindwi n’Itandatu

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Ihishurirwa ry’Imana n’Ukanguka kwa Nyuma: Ubusobanukirwe buva mu Iyerekwa rya Daniyeli

Author

Jeff Pippenger

Published

April 6, 2024

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In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Mu gice cya cumi cy’igitabo cya Daniyeli, Gaburiyeli arimo asohoza umurimo wo kugeza ku bantu b’Imana bo mu minsi y’imperuka ubusobanuro bwuzuye bw’igitabo cya Daniyeli. Daniyeli ahagarariye abantu b’Imana bo mu minsi y’imperuka, bo muri iki gitabo cy’Ibyahishuwe, ari bo ibihumbi ijana na mirongo ine na bine. Bityo rero, ibyo bihumbi ijana na mirongo ine na bine bikanguka bikamenya ko byatatanyijwe, nk’uko Daniyeli abyerekana mu gice cya cyenda. Nanone kandi bikangukira no gusobanukirwa ko ikigeragezo gikomeye kigena iherezo ryabyo ry’iteka ari ikigeragezo cy’ishusho y’inyamaswa, kiba mbere y’uko bishyirwaho ikimenyetso, kandi mbere y’uko igihe cy’imbabazi gifungwa n’itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika. Bari mu gahinda ko gutenguha kwababayeho ku wa 18 Nyakanga 2020, kandi muri iyo mimerere bahabwa iyerekwa rya Kristo mu Ahera Cyane, nk’uko Yesaya abihagararwaho mu gice cya gatandatu.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Iryo yeretswe na Daniyeli na Yesaya yabashoboje kubona uko bononekaye imbere y’Umwami w’icyubahiro, kandi bombi bicishwa bugufi bagezwa mu mukungugu. Hanyuma Yesaya yumva ikibazo kibaza uwo Imana yakohereza ku bwoko bwayo, maze Yesaya aritanga, ariko mbere na mbere abanza kwezwa.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

> Nuko ndavuga nti: Mbega ishyano ryanjye! kuko ndimbutse; kuko ndi umuntu ufite iminwa ihumanye, kandi ntuye hagati y’ubwoko bufite iminwa ihumanye: kuko amaso yanjye abonye Umwami, Uwiteka Nyiringabo. Nuko umwe mu baserafi anturukiraho aguruka, afite ikara ryaka mu kuboko kwe, iryo yari yavanye ku gicaniro akoresheje impindure: arishyira ku kanwa kanjye, aravuga ati: Dore, ibi bikozwe ku minwa yawe; kandi gukiranirwa kwawe kuvanyweho, n’icyaha cyawe kirahongerejwe. Kandi numva ijwi ry’Umwami rivuga riti: Ni nde nzatuma, kandi ni nde uzatugendela? Nuko ndavuga nti: Ndi hano; ntuma. Yesaya 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Yesaya yejejwe ikara ryakuwe ku gicaniro, kandi Daniyeli yejejwe no kureba iyerekwa ritera ihinduka nk’indorerwamo, rituma urireba ahindurwa akamera nk’ishusho areba. Yesaya abwirwa kujyana ubutumwa ku bantu bumva ntibumve, kandi bareba ntibabone.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Maze aravuga ati: Genda, ubwire ubu bwoko uti: “Mwumve rwose, ariko ntimusobanukirwe; kandi murebe rwose, ariko ntimubimenye.” Unanure umutima w’ubu bwoko, uremere amatwi yabo, uhumye amaso yabo; kugira ngo batabona n’amaso yabo, kandi batumva n’amatwi yabo, kandi badasobanukirwa n’umutima wabo, maze ngo bahindukire, bakire. Yesaya 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Yesaya yifuza kumenya igihe agomba gukomeza kugirana imishyikirano n’abantu bumva ariko ntibasobanukirwe kandi babona ariko ntibatahure, ni cyo gituma abaza ati: “kugeza ryari?”

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

> Nuko ndavuga nti, Mwami, bizageza ryari? Aransubiza ati, Kugeza aho imidugudu izaba yarabaye amatongo itagira uyituyemo, n’inzu zitagira umuntu, n’igihugu kikazaba umusaka rwose; kandi Uwiteka azaba yajyanye abantu kure cyane, maze mu gihugu hagati hakabamo ugutereranwa gukomeye. Yesaya 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Igihugu kivugwa mu buhanuzi bwa Bibiliya bwo mu minsi y’imperuka ni Leta Zunze Ubumwe z’Amerika, ari zo “zihindurwa umusaka rwose,” igihe kurimbuka kw’ihugu kuzazanwa n’ubuhakanyi bw’ihugu bw’itegeko ryo ku Cyumweru. Umurongo wa mirongo ine n’umwe wa Daniyeli cumi n’umwe wagaragajwe mbere n’umurongo wa cumi n’itandatu w’icyo gice cyose. Mu murongo wa mirongo ine n’umwe, “gutererana gukomeye hagati mu gihugu” kugaragazwa nk’aho “benshi” bahirikwa. Ubutumwa bwa Yesaya, Yesu yerekezagaho igihe yavuganaga n’Abayahudi bajyaga impaka zidafite shingiro mu mateka Ye hagati y’abantu, bugaragaza ko igihe ubwoko bw’isezerano bwa mbere burimo gusimbukwa, buba bufite amatwi n’amaso bitumva kandi bitabasha kubona. Ubutumwa bwa Yesaya bugereranya umuhamagaro wa nyuma uhamagarira Uwadiventisime bw’i Lawodikiya, urangirira ku itegeko ryo ku Cyumweru, aho Uwadiventisime bw’i Lawodikiya burukwa buvanywe mu kanwa k’Umwami.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Azinjira no mu gihugu cy’ikuzo na cyo, kandi ibihugu byinshi bizarimburwa; ariko aba bazarokoka mu kuboko kwe: Edomu, na Mowabu, n’abatware bakuru b’abana ba Amoni. Daniel 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Yesaya na Daniyeli bahawe inshingano yo kugeza ku Lawodikiya ihamagarwa rya nyuma, kandi ku gukozwa kwa gatatu kwa Daniyeli mu gice cya cumi ahabwa imbaraga zo gusohoza uwo murimo.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Hanyuma haza uwasa n’usa n’ushushanya n’umuntu, arankomeza, aravuga ati: Yewe muntu ukundwa cyane, witinya; amahoro abe kuri wowe; komeza, koko komeza. Amaze kuvugana nanjye ndakomera, ndavuga nti: Databuja navuge, kuko unkomeje. Daniyeli 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Daniyeli yahawe imbaraga zo gutanga ubutumwa yaje gusobanukirwa igihe Mikayeli yamanukaga mu gice cya cumi. Yesaya yamenyeshejwe ko azagomba gutanga ubwo butumwa kugeza ku itegeko ryo ku Cyumweru. Kuri iryo tegeko ryo ku Cyumweru, abasigayeho bazashyirwaho.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Nuko ndavuga nti: Mwami, bizageza ryari? Aransubiza ati: Kugeza aho imigi izahinduka amatongo itagira uyituyemo, n’amazu agasigara adatuywemo n’umuntu, n’igihugu kigahinduka umusaka rwose; kandi Uwiteka azaba yimuriye abantu kure, maze hagati mu gihugu habe ubutayu bukomeye cyane. Ariko nyamara muri cyo hazasigaramo kimwe cya cumi, kandi kizagaruka, maze kizakongorwa: nk’igiti cy’umuterere n’icy’umunyinya, ibisigazwa byabyo bikiri muri byo igihe byamaze guhanagura amababi; ni ko urubyaro rwera ruzaba ibisigazwa byacyo. Yesaya 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

Igihe hazabaho “gutereranwa gukomeye hagati mu gihugu” (mu gihe cy’itegeko ryo ku Cyumweru), hazagaragazwa “icya cumi,” kandi “umwimero” wacyo ni “urubyaro rwera.” Umuzi w’ijambo ry’Igiheburayo ryahinduwemo “icya cumi,” ni “icya cumi.” Uwiteka azagira “icya cumi” cy’“agarutse,” mu gihe cy’itegeko ryo ku Cyumweru.

> And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

> Kandi kimwe cya cumi cyose cy’ibyera byo mu gihugu, haba mu mbuto z’isi cyangwa mu mbuto z’ibiti, ni icy’Uwiteka; ni icyera cyeguriwe Uwiteka. Kandi nihagira ushaka gucungura ikintu na kimwe mu cya cumi cye, azongerehoho umugabane wa gatanu. Naho ibyerekeye kimwe cya cumi cy’amatungo, yaba ay’inka cyangwa ay’intama n’ihene, ikintu cyose giciye munsi y’inkoni, icya cumi kizaba icyera cyeguriwe Uwiteka. Abalewi 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“Kimwe cya cumi” “gisubira” ni icyera cyeguriwe Uwiteka, kandi ni umugabane w’Uwiteka.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Kuko umugabane w’Uwiteka ari ubwoko bwe; Yakobo ni wo mugabane w’umurage we. Gutegeka kwa Kabiri 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Abagarutse mbere y’itegeko ryo ku Cyumweru, ni bo bagereranywa na Yeremiya, bamaze kubabazwa no gucika intege kwa mbere, abo Uwiteka yari yarasezeraniye ko nibaramuka bagarutse, bazaba akanwa k’Uwiteka, cyangwa abavugizi Be.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Amagambo yawe yabonetse, ndyayarya; kandi ijambo ryawe ryambereye ibyishimo n’umunezero w’umutima wanjye; kuko nitiriwe izina ryawe, Uwiteka Mana Nyiringabo. Ntiyicaranye n’iteraniro ry’abakobanyi, kandi sinishimana na bo; nicaye jyenyine kubera ukuboko kwawe, kuko wanyujujemo umujinya. Ni iki gituma ububabare bwanjye buhoraho, n’igikomere cyanjye kikaba kidakira, cyanga gukira? Mbese koko uzamberera nk’umubeshyi, nk’amazi ayoyoka? Ni cyo gitumye Uwiteka avuga atya ati: Niwagaruka, nanjye nzakugarura, kandi uzahagarara imbere yanjye; kandi niwatandukanya iby’igiciro cyinshi n’ibitagira umumaro, uzamera nk’akanwa kanjye; bo bazakugarukire, ariko wowe ntuzabagarukire. Kandi nzakugira inkike y’umuringa ikomeye kuri ubu bwoko; bazakurwanya, ariko ntibazagushobora; kuko ndi kumwe nawe ngo ngukize kandi nkurokore, ni ko Uwiteka avuga. Kandi nzagukiza mu kuboko kw’abanyabyaha, kandi nzagucungura mu kuboko kw’abanyamwaga. Yeremiya 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Ibisigazwa cyangwa kimwe cya cumi gisubira kivugwa mu buhamya bwa Yesaya cyari kigomba kuribwa, kuko cyahawe ubutumwa bw’Imana, kandi Ijambo ryayo ryagombaga kuribwa. Abo ni bo bari kuzaba umunwa w’Imana, kandi muri ubwo buryo bagatanga Ijambo ry’Imana ryagombaga kuribwa n’abashaka agakiza. Yeremiya ntiyicaye mu “iteraniro ry’abakobanyi,” kuko, nk’uko byagendekeye Daniyeli, igihe yabonaga iyerekwa “iteraniro ry’abakobanyi” ryarahunze. Yeremiya yari yaratekereje ko Imana yamubeshye, kuko ukuboko kw’Imana kwari kwaremeye ugucika intege kwa mbere ko ku itariki ya 19 Mata 1844 mu mateka y’Abamilerite, no ku wa 18 Nyakanga 2020 mu minsi y’imperuka. Isezerano rya Yeremiya ryari uko naramuka “agarutse,” kandi mu murongo wa Yesaya, “kimwe cya cumi” “kirasubira.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Niba Yeremiya “agarutse,” aba ari umwe mu “cya cumi” cya Yesaya, cyera, kandi akaba umugabane w’Umwami, abo “urufatiro” rwe ruri muri bo. Ijambo ry’Igiheburayo risobanura “urufatiro” ni inkingi, kandi guhindurwa “inkingi,” ni isezerano ryahawe Abanyafiladelifiya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Unesha ni we nzamugira inkingi mu rusengero rw’Imana yanjye, kandi ntazarusohokamo ukundi na hato; kandi nzamwandikaho izina ry’Imana yanjye, n’izina ry’umudugudu w’Imana yanjye, ari wo Yerusalemu nshya, umanuka uva mu ijuru ku Mana yanjye: kandi nzamwandikaho izina ryanjye rishya. Ufite ugutwi niyumve ibyo Mwuka abwira amatorero. Ibyahishuwe 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Inkingi,” ni ukuvuga “kamere” yabo, ihagarariye ukwihuza kw’Ubumana n’ubuntu, kuko Kristo ari we “nkingi” ishyigikira urusengero.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Ubwo nari muri iyo mimerere yo gucika intege, narose inzozi zagize icyo zikora cyane mu bitekerezo byanjye. Narose mbona urusengero, aho abantu benshi cyane bari birukirayo. Abahungiraga muri urwo rusengero bonyine ni bo bari kuzakizwa igihe cyarangiraga. Abose basigaye inyuma yarwo bari kurimbuka iteka ryose. Imbaga z’abantu zari hanze, zigendera mu nzira zazo zitandukanye, zakobaga kandi zigaseka abinjiraga mu rusengero, zikababwira ko uwo mugambi w’umutekano wari uburiganya bw’ubuhanga, ko mu by’ukuri nta kaga na gato kariho kagombaga kwirindwa. Banaburiraga bamwe kugira ngo bababuze kwihutira kwinjira imbere y’inkuta zarwo.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Natinye gukobwa, nibwiraga yuko ari byiza gutegereza kugeza igihe imbaga itatanye, cyangwa kugeza igihe nabasha kwinjira batambonye. Ariko aho kugabanuka, umubare w’abantu wakomezaga kwiyongera; maze ntinya kuzatinda, mpaguruka bwangu nva mu rugo, nsunika ngenda nciye mu kivunge cy’abantu. Kubera guhangayika cyane ngo ngere ku rusengero, sinitaga ku mbaga yari inkikije kandi sinanayibonaga. Ngeze muri iyo nyubako, mbona urusengero runini cyane rwari rushyigikiwe n’inkingi imwe rukumbi, nini bihebuje, kandi kuri yo hari hamboshywe umwana w’intama washishaguritse kandi uva amaraso. Twebwe twari aho twasaga n’abazi yuko uwo mwana w’intama yashishaguritswe kandi yakomeretse ku bwacu. Abinjiraga bose mu rusengero bagombaga kubanza kuza imbere yawo no kwatura ibyaha byabo.”

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Mbere gato y’Umwana w’intama hari intebe zashyizwe hejuru, kandi kuri zo hari hicaye itsinda ry’abantu bagaragaraga ko bishimye cyane. Umucyo wo mu ijuru wasaga n’uwurasiye mu maso habo, maze bahimbaza Imana kandi baririmba indirimbo z’ishimwe ryuzuye ibyishimo, zasaga n’umuziki w’abamarayika. Abo ni bo bari baraje imbere y’Umwana w’intama, bakatura ibyaha byabo, bakakira imbabazi, none bakaba bari bategereje banezerewe cyane ikintu runaka cy’ibyishimo.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

> “Ndetse nyuma y’uko nari namaze kwinjira muri iyo nyubako, ubwoba bwaramfashe, n’umutima wo gukorwa n’isoni ko ngomba kwicisha bugufi imbere y’aba bantu. Ariko byanshobeye nk’uhatirwa gukomeza kujya imbere, maze n’abandi n’abandi ngenda nkikiza inkingi kugira ngo mpagarare aharebana n’umwana w’intama, ubwo impanda yaravuze, urusengero ruranyeganyega, induru z’intsinzi zizamuka zivuye mu bera bari bateraniye aho, umucyo uteye ubwoba umurikira iyo nyubako, hanyuma byose bihinduka umwijima ukomeye. Abo bantu bishimye bose bari baburiwe irengero hamwe n’uwo mucyo, maze nsigara jyenyine mu mutuzo uteye ubwoba w’ijoro. Nakangutse mfite umubabaro mwinshi mu mutima, kandi byarangoye cyane kwemera ko nari ndi kurota. Byanshobeye ko kurimbuka kwanjye kwari kwamaze kugenwa, ko Umwuka w’Umwami yari yandetse, atazongera kugaruka ukundi.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

“Umusagano,” ari wo muri iryo cumi rigaruka, ni we “nkingi” ishyigikira urusengero. Daniyeli yabonye iyerekwa ritera ibyabaye ry’Umwana w’Intama wari umanitswe ku nkingi, kandi uwo Mwana w’Intama yari “nkingi”. Igihe Daniyeli yabonaga iryo yerekwa rikomeye, yahinduwe asa n’ishusho y’inkingi, kandi iryo cumi rya Yesaya, na ryo kandi, rifite “umusagano” (nkingi) muri ryo, kandi uwo musagano ugomba “kuribwa” n’abashaka bose kwinjira mu rusengero. Abinjira mu rusengero, bakarya uwo musagano, ni bo zindi ntama z’Imana zitabira ubutumwa bw’ikirango gishyizwe hejuru ku gihe cy’itegeko ryo ku Cyumweru, igihe mu gihugu habaho ugusigara gukomeye. “Urubuto rwera,” ari rwo musagano wa Yesaya, ni Umwana w’Intama watambwe uhereye ku kuremwa kw’isi.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Aba cumi bagaruka bazakizwa mu kuboko kw’abanyabyaha, ubwo ku itegeko ryo ku Cyumweru gutandukana kwa Filadelifiya na Lawodikiya kuzaba gushyizweho iteka ryose, kandi icyo gihe benshi bazagwa. Abagwa bamenyekanishwa ko ari abanyabyaha batumva. Kandi bazanakizwa mu kuboko kw’umunyamwaga, kuko batazashyirwaho ikimenyetso cy’inyamaswa.

> Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

> Uku ni ko Uwiteka Imana avuga ati: Kandi nzatuma imbaga y’Abanyegiputa ishira, ibiheshwe n’ukuboko kwa Nebukadirezari umwami w’i Babuloni. We n’abantu be bari kumwe na we, abanyamwaga b’amahanga, bazazanwa kurimbura icyo gihugu; kandi bazabangurira inkota zabo kuri Egiputa, buzuze igihugu intumbi z’abishwe. Kandi nzuma imigezi, ngurishe igihugu mu kuboko kw’abanyabyaha; kandi nzahindura igihugu umusaka, n’ibikirimo byose, mbihesheje ukuboko kw’abanyamahanga: ni jye Uwiteka wabivuze. Yesaya 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

“Abateye ubwoba bo mu mahanga” ni ingabo z’intumwa z’umwami wo mu majyaruguru. Abashyizweho ikimenyetso bazamurwa ku itegeko ryo ku cyumweru bakizwa mu kuboko kw’abapfapfa, ari bo bakobwa b’amasugi babi, kandi bakizwa no mu kuboko kw’abateye ubwoba bo mu mahanga. Ikibazo turimo kunoza hano ni uko Yesaya, na Daniyeli, na Yeremiya, na Ezekiyeli, na Yohana, bose bakoreshwa mu gushushanya ukuzuka no guhabwa imbaraga kw’abihumbi ijana na mirongo ine na bine bagaruka bavuye mu gucika intege kwo ku wa 18 Nyakanga 2020. Mu iyerekwa rya nyuma rya Daniyeli, ari ryo yeretswe ku ruzi Hidekeli, Daniyeli ahabwa gusobanukirwa amayerekwa y’imbere n’ay’inyuma y’Ijambo ry’Imana ry’ubuhanuzi, kandi agahabwa imbaraga zo kugeza iyo msg.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Ubutumwa bw’iby’imbere n’iby’inyuma buhuzwa n’insobanuro y’ubuhanuzi y’umutwe, cyangwa “igihome,” mu murongo wa cumi, ugaragaza intambara yo muri Ukraine iri gukorwa ubu na Putin. Urwo rufunguzo rwo kumenya umutwe, rufite ishyirwa mu bikorwa ry’imbere n’iry’inyuma, kandi itangira ry’iyo ntambara riranga igihe imitwe yombi iba ingingo y’ubuhanuzi. Igihome cyangwa umutwe, nk’uko ari Uburusiya, kigaragaza intambara ya kabiri y’intumwa, iganisha ku ntambara ya gatatu y’intumwa, ari yo iranga itangira ry’Intambara ya Gatatu y’Isi Yose, nk’uko byagereranyijwe n’intambara ya Panium mu murongo wa cumi n’itanu.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

Umurongo wa cumi na gatandatu ni itegeko ryo ku Cyumweru, bityo rero uhereye mu mwaka wa 2014, ubwo intambara yo muri Ukraine yatangiraga, nk’uko ihagarariwe mu mirongo ya cumi na kumwe na cumi na kabiri, kugeza ku itegeko ryo ku Cyumweru umurimo wa nyuma ujyanye no gushyiraho ikimenyetso ku bwoko bw’Imana urasohozwa. Ibisobanuro bya Gaburiyeli muri Daniyeli igice cya cumi na rimwe bihagarariye ubutumwa bweza, cyangwa bushyiraho ikimenyetso ku bwoko bw’Imana. Kudatahura uko kuri ni ugucikwa na byose. Ubuhanuzi bwafunguwe, mu gitabo cy’Ibyahishuwe bukaba bwitwa Ibyahishuwe bya Yesu Kristo, kandi igitabo cy’Ibyahishuwe kikagaragaza ko bwafunguwe mbere gato y’iherezo ry’igihe cy’imbabazi, ni igice cyihariye cyo mu gitabo cya Daniyeli.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Nuko arambwira ati: Ntugafunge amagambo y’ubuhanuzi bw’iki gitabo; kuko igihe kiri bugufi. Ukiranirwa, nareke akiranirwe uko byakomeje; n’uwanduye, nareke yandure uko byakomeje; kandi ukiranuka, nareke akiranuke uko byakomeje; n’uwera, nareke yerezwe uko byakomeje. Ibyahishuwe 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Mu minsi y’imperuka, hari igihe cyihariye ubwo ubuhanuzi bwa nyuma buzabumburwa, kuko umurongo uvuga uti “igihe kiri bugufi.” Iyo mvugo nyine iboneka mu gice cya nyuma cy’Ibyahishuwe, kandi iboneka no mu gice cya mbere.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ibyahishuwe rya Yesu Kristo, iryo Imana yamuhaye kugira ngo yereke abagaragu bayo ibintu bigomba kubaho vuba; maze arituma, aryerekana mu buryo bw’ibimenyetso abinyujije ku mumarayika wayo, arigeza ku mugaragu wayo Yohana: wahamije ijambo ry’Imana, n’ubuhamya bwa Yesu Kristo, n’ibyo byose yabonye. Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi kandi bakitondera ibyanditswemo: kuko igihe kiri bugufi. Ibyahishuwe 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Magana abiri na makumyabiri, bityo rero makumyabiri na abiri, ni ibimenyetso by’uguhuza Ubumana n’ubuntu, kandi umurimo wa nyuma w’umumarayika wa gatatu, ari wo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine, usohorerwa mu rwego rw’ubuhanuzi rw’umugani w’abakobwa icumi b’isugi. Abakobwa b’isugi b’abanyabwenge bo mu minsi y’imperuka bagize ugucika intege kwabo kwa mbere ku wa 18 Nyakanga 2020, kandi baratatana nk’amagufwa yumye mu muhanda wo mu Byahishuwe igice cya cumi na kimwe, kugeza muri Nyakanga 2023, hashize imyaka makumyabiri n’ibiri uhereye igihe igikorwa cyo gushyirwaho ikimenyetso cyatangiriye mu mwaka wa 2001. “Igihe cyari cyegereje icyo gihe,” maze Uwiteka ahagurutsa “ijwi rirangurura mu butayu” ryari ryarakiriye ubutumwa buvuye kuri Gaburiyeli, wabwakiriye kuri Kristo, na we wari yarabwakiriye kuri Data.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Ijwi rero ryatangiye kohereza ubutumwa ku matorero, kandi bwoherejwe mu buryo bw’ikoranabuhanga ku buryo bushobora gusomwa kandi/ cyangwa kumvwa, ubu bukaba buri mu ndimi zirenga mirongo itandatu. Igice cy’ubuhanuzi cyashyizwe ahagaragara, ni ukuvuga ko ubwo butumwa buboneka mu gitabo cya Daniyeli.

> “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Igitabo cyashyizweho ikimenyetso si Ibyahishuwe, ahubwo ni cya gice cy’ubuhanuzi bwa Daniyeli kijyanye n’iminsi y’imperuka. Marayika yarategetse ati: ‘Naho wowe, Daniyeli, bumbatira ayo magambo, ushire ikimenyetso kuri icyo gitabo, kugeza igihe cy’imperuka.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

“Igice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka,” ni umurongo wa mirongo ine. Si umurongo wa mirongo ine gusa, ahubwo ni igice cy’umurongo wa mirongo ine kigaragazwa nyuma y’igihe cy’imperuka mu 1989, kandi mbere y’itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe. Amateka y’umurongo wa mirongo ine atavugwa muri uwo murongo ubwawo ni cyo gice cy’ubuhanuzi cyerekeye iminsi y’imperuka cyari cyarashyizweho ikimenyetso, kandi kuva muri Nyakanga, 2023 cyagiye gikurwaho ikimenyetso ku batoranya kubona no kumva.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Umurongo wa mirongo ine nta cyo wandika ku mateka akurikirana isenyuka ry’Ubumwe bw’Abasoviyeti mu 1989, kugeza ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe, ariko utanga urubuga rw’ubuhanuzi andi murongo y’ubuhanuzi agomba gushingirwaho. Abatashaka kubona no kumva ko uburyo bw’umurongo ku wundi ari bwo buryo bw’imvura y’itumba ntibafite ubushobozi bwo kubona amateka ahishwe yo mu murongo wa mirongo ine, kandi ayo ni yo mateka ari Ihishurwa rya Yesu Kristo, iryo Gaburiyeli yaje gusobanurira Yohana na Daniyeli.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> “At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

> “I Béreya Pawulo yongeye gutangira umurimo we ajya mu isinagogi y’Abayuda kugira ngo ababwirize ubutumwa bwiza bwa Kristo. Avuga ibyabo ati, ‘Aba bo barushagaho kuba abanyacyubahiro kuruta ab’i Tesalonike, kuko bakiranye ijambo umutima witeguye rwose, kandi bakagenzura Ibyanditswe buri munsi, ngo barebe yuko ibyo bintu ari ko biri. Ni cyo cyatumye benshi muri bo bizera; kandi no mu bagore b’abanyacyubahiro b’Abagiriki, no mu bagabo, si bake.’”

> “In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

> “Iyo ukuri gutangazwa, abafite icyifuzo cy’ukuri cyo kuba mu kuri bazakangurwa gushakashaka Ibyanditswe Byera bashishikaye. Ibyo bizabyara umusaruro umeze nk’uwakurikiye umurimo w’intumwa i Beroya. Ariko abigisha ukuri muri iyi minsi bahura na benshi batandukanye rwose n’Ababeroya. Ntibashobora kunyomoza inyigisho babwirwa, nyamara bakagaragaza kutifuza na gato gusuzuma ibihamya bishyigikira iyo nyigisho, kandi bakibwira ko n’iyo yaba ari ukuri, kuba bayemera cyangwa kutayemera nta cyo bitwaye cyane. Batekereza ko ukwizera kwabo kwa kera n’imigenzo yabo bibahagije. Ariko Umwami, wohereje intumwa ze zifite ubutumwa bugenewe isi, azabaza abantu uburyo bafashe amagambo y’abagaragu be. Imana izacira bose urubanza hakurikijwe umucyo babonejwe, baba babisobanukiwe neza cyangwa batabisobanukiwe. Inshingano yabo ni ugusuzuma nk’uko Ababeroya babigenje. Uwiteka aravuga abinyujije ku muhanuzi Hoseya ati: ‘Ubwoko bwanjye burimbuwe no kubura ubwenge; kuko wanze ubwenge, nanjye nzakwanga.’”

> “The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

> “Ubwenge bw’Ababereya ntibwazibwaga n’urwikekwe, kandi bari biteguye gusuzuma no kwakira ukuri kwabwirizwaga n’intumwa. Iyaba abantu bo muri iki gihe bakurikiza urugero rw’abo Babereya b’icyubahiro, bagashakashaka Ibyanditswe buri munsi, kandi bakagereranya ubutumwa bazaniwe n’ibyari byanditswemo, haba hari ibihumbi by’abakiranukira amategeko y’Imana aho uyu munsi hari umwe gusa. Ariko benshi bavuga ko bakunda Imana nta cyifuzo bafite cyo kuva mu buyobe ngo bajye mu kuri, ahubwo bakomeza gufata imigani ibaryoshya yo mu minsi y’imperuka. Ikosa rihuma ubwenge kandi rikayobya rikuvanaho Imana; ariko ukuri guha umucyo ubwenge, kandi guha ubugingo ubugingo.” Sketches from the Life of Paul, 87, 88.

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