Article

# The Book of Daniel - Number Ten

Igitabo cya Daniyeli - Umubare wa Cumi

The Process

Inzira##

Author

Jeff Pippenger

Published

December 5, 2023

Formats

PDF
Word
Song MP3

In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Mu gice cya mbere cya Daniyeli, Daniyeli yajyanywe mu bunyage bw’imyaka mirongo irindwi bwahanuwe na Yeremiya, kandi akomeza kubaho kugeza ku mwaka wa mbere wa Kuro.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Nuko Daniyeli akomeza kubaho ageza ku mwaka wa mbere w’umwami Kuro. Daniyeli 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Bityo, Daniyeli yabayeho mu mateka yose y’iyo myaka mirongo irindwi y’ubunyage, kugeza ku itegeko ryemereraga Isirayeli ya kera kugaruka kugira ngo yongere kubaka no gusubiza i Yerusalemu uko yari imeze.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Nuko rero mu mwaka wa mbere wa Kuro umwami w’u Buperesi, kugira ngo ijambo ry’Uwiteka ryavuzwe n’akanwa ka Yeremiya risohore, Uwiteka akangura umwuka wa Kuro umwami w’u Buperesi, nuko atangaza iteka mu bwami bwe bwose, kandi arishyira no mu nyandiko, ati. Ezira 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Ni yo mpamvu Daniyeli ari ikimenyetso cy’igikorwa cyo kugeragezwa kw’abihumbi ijana na mirongo ine na bane cyatangiye ku wa 11 Nzeri 2001, kandi kigakomeza kugeza ku “teka,” karanga ihamagarwa ryo gusohoka muri Babuloni.

> And I heard another voice from heaven, saying, 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 18:4, 5.

> Nuko numva irindi jwi rivugira mu ijuru, riti: Nimuvemo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyorezo bye. Kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwe. Ibyahishuwe 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Imyaka mirongo irindwi y’ubunyage ni igihe cyo kugeragezwa no kwezwa kw’ab’igihumbi ijana na mirongo ine na bine. Ku wa 11 Nzeri 2001 ni bwo umuborogo wa gatatu w’Isilamu wageze. Ibi bimenyekana gusa n’abemera ukuri shingiro kw’Adiventisimu. Umuborogo wa mbere n’umuborogo wa kabiri byombi byamenyekanishijwe neza n’abakurambere ko ari Isilamu. Ku mbonerahamwe z’abakurambere zo mu 1843 no mu 1850, Ellen White yemeje, kandi zikamenyekana nk’isohozwa ry’igice cya kabiri cya Habakuki, Isilamu yerekanyijwe nk’Amakondera ya gatanu n’aya gatandatu. Amakondera atatu aheruka ni Amakondera y’Imiborogo.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Nuko nditegereza, numva marayika aguruka anyura hagati mu ijuru, avuga n’ijwi rirenga ati: “Bazabona ishyano, bazabona ishyano, bazabona ishyano, abatuye isi, bitewe n’andi majwi y’impanda z’abamarayika batatu, bakiri buvuze!” Ibyahishuwe 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Niba hari Impanda eshatu z’Ibyago, kandi niba Impanda ya Mbere n’iya Kabiri y’Ibyago ari Isilamu, biroroshye cyane kumenya ko Impanda ya Gatatu y’Ibyago na yo ari Isilamu. Kimwe mu bigize ikimenyetso kigaragaza Isilamu nk’Impanda z’Ibyago, ni uko iba ibujijwe, hanyuma ikarekurwa. Mushiki wa White agaragaza imiyaga ine yo mu Ibyahishuwe 7 nk’“ifarashi irakaye,” ishaka “kwikubita ikava ku mugozi” no “gusiga inyuma yayo urupfu n’ukurimbuka.”

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Abamarayika bafashe imiyaga ine, ishushanywa nk’ifarashi irakaye ishaka gucika ngo yiruke yambukiranya isi yose, izana kurimbuka n’urupfu aho inyuze hose.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Mbese twasinzira turi ku nkombe rwose y’isi y’iteka ryose? Mbese twaba ibinyamwaga, bikonje kandi bipfuye? Yoo, iyaba mu matorero yacu twagira Umwuka n’umwuka w’ubugingo by’Imana bihumekerwa mu bwoko Bwayo, kugira ngo bushobore guhagarara ku birenge byabwo no kubaho. Dukeneye kubona yuko inzira ari nto, kandi ko irembo rifunganye. Ariko nitumara kunyura mu irembo rifunganye, ubugari bwaryo ntibugira urugero.” Manuscript Releases, volume 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Abamarayika bane bahagaritse imiyaga ine bahagaritse “ifarashi y’uburakari” yo mu buhanuzi bwa Bibiliya itera urupfu n’irimbuka. Mu Byahishuwe igice cya cyenda, aho impanda ya mbere n’iya kabiri y’akaga zigaragazwa, hari umwami ugaragazwa. Abarirwa mu Byahishuwe “icyenda-cumi na rimwe”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Kandi bari bafite umwami ubategeka, ni we marayika w’inyenga itagira iherezo, izina rye mu rurimi rw’Igiheburayo ni Abadoni, naho mu rurimi rw’Ikigiriki izina rye ni Apoliyoni, nk’uri hejuru yabo. Ibyahishuwe 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Izina, bityo n’imico by’umwami wa Isilamu, ni Abaddon mu giheburayo na Apollyon mu kigiriki. Mu Isezerano rya Kera no mu Isezerano Rishya byombi, bihagarariwe n’igiheburayo n’ikigiriki, imico ya Isilamu iboneka mu busobanuro bw’ayo mazina yombi. Muri ayo magambo yombi, ubusobanuro ni “urupfu n’irimbuka.” Mushiki wacu White avuga ko “ifarasi irakaye” abamarayika bane barimo kubuza mu gihe ibihumbi ijana na mirongo ine na bine biri gushyirwaho ikimenyetso iri gushaka kwiyomora maze ikazana “urupfu n’irimbuka” aho inyuze.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Icyo Ibyanditswe byera bivuga bwa mbere ku byerekeye Isilamu ni Ishimayeli, se w’abakomeza idini rya Isilamu. Muri uko kuvugwa kwa mbere, arangwa nk’umuntu wo mu gasozi, kandi ijambo ryahinduwemo “wo mu gasozi” risobanura “indogobe y’ishyamba y’Umunyarabu”. Uko guhanuza kwa mbere kuvuga Isilamu, ni ikimenyetso cy’umuryango w’amafarashi, kandi ifarashi ni yo abapayoni bakoresheje bagaragaza Isilamu y’Ibyago bya mbere n’ibya kabiri ku bishushanyo bibiri byera. Imiyaga ine yo mu Byahishuwe igice cya karindwi, irafatwa ngo itarekura, cyangwa “irabuzwa”, kugeza igihe Imana ishyiriye ikimenyetso ku bwoko bwayo. Igikorwa cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine na cyo ni igikorwa cyo kugeragezwa no kwezwa.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Izi ngero zose z’ubuhanuzi zigereranywa n’ubunyage bwa Daniyeli bwamaze imyaka mirongo irindwi, butangirana na Yehoyakimu, ikimenyetso cy’uguhabwa imbaraga kw’ubutumwa bwa mbere, kugeza ku “itegeko” rihamagarira abagabo n’abagore gusohoka i Babuloni. Gukumirwa hanyuma kurekurwa kwa Isilamu ni ikimenyetso cy’ubuhanuzi kiranga Isilamu nk’ikigereranyo cy’ubuhanuzi bwa Bibiliya.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Iyo bavuzwe nk’“imiyaga ine,” baba bafashwe kugira ngo batarekurwa igihe abagaragu b’Imana barimo gushyirwaho ikimenyetso. Mu ntangiriro z’akaga ka kabiri, mu buhanuzi bw’igihe bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu, bwasohoye ku wa 11 Kanama 1840, abamarayika bane, bagereranya Ubusilamu bw’akaga ka kabiri, “bararekuwe.” Ku iherezo ry’ubwo buhanuzi, “barabujijwe.”

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Abwira marayika wa gatandatu wari ufite impanda ati: “Bohora ba bamarayika bane baboshywe ku ruzi runini rwa Ewufurate.” Nuko ba bamarayika bane barabohorwa, bari barateguriwe isaha n’umunsi n’ukwezi n’umwaka, kugira ngo bicemo kimwe cya gatatu cy’abantu. Ibyahishuwe 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

Ku wa 11 Nzeri 2001, ubutumwa bwa mbere mu mateka y’abigihumbi ijana na mirongo ine na bine bwahawe imbaraga, ubwo Isilamu yo muri ishyano rya gatatu “yarekurwaga.” Ariko ako kanya “yarabujijwe.” Mushiki wacu White asobanura impamvu ibi byabaye, ariko mbere na mbere dukwiriye kwibuka ko umugambi wa Isilamu mu kuvugwa kwayo kwa mbere muri Bibiliya wari uwo kurakaza amahanga, kuko ukuboko kwa Ishimayeli kwari kuba ku muntu wese, kandi ukuboko kwa buri muntu kukaba kuri Isilamu.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Marayika w’Uwiteka aramubwira ati: Dore utwite inda, kandi uzabyara umuhungu, uzamwite Isimayeli; kuko Uwiteka yumvise amakuba yawe. Kandi azaba umuntu w’inkazi; ukuboko kwe kuzatera abantu bose, na ko ukuboko kwa buri muntu kuzamutera; kandi azatura imbere ya bene se bose. Itangiriro 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Intego ya Isilamu mu buhanuzi bwa Bibiliya ni uguhuza amahanga yose kuyirwanya, mbere y’uko Umuryango w’Abibumbye uhindukiza umujinya wawo ku barinda Isabato. Ku wa 11 Nzeri 2001, umuntu wese usobanukiwe ko 9/11 ari ikimenyetso cy’itangira ry’isubirwamo ry’uruhererekane rw’ibyabaye mu gihe cy’Abamilerite, yabaye nka “Daniyeli” igihe yajyanwaga i Babuloni kumarayo imyaka mirongo irindwi. Yehoyakimu agaragaza itangira ry’uwo murimo wo kugeragezwa, kandi Isilamu yo mu wa gatatu Woe yahise irekurwa, ariko ako kanya irafatirwa, kugira ngo Imana ibone uko ishyira ikimenyetso ku bwoko bwayo.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Iyi yeretswe mu 1847, igihe abavandimwe b’Abadivantisiti bitonderaga Isabato bari bakiri bake cyane, kandi muri bo hakaba harabonekagamo bake gusa bibwiraga ko kuyubahiriza bifite akamaro gahagije ko gutandukanya abantu b’Imana n’abatizera. Ubu noneho isohozwa ry’iyo yeretswe riratangiye kugaragara. ‘Intangiriro y’icyo gihe cy’amakuba,’ kivugwa hano, nticyerekeza ku gihe ibyago bizatangira gusukwa, ahubwo cyerekeza ku gihe gito kibanziriza isukwa ryabyo, igihe Kristo ari ahera. Muri icyo gihe, mu gihe umurimo w’agakiza uzaba uri hafi kurangira, amakuba azaba aza ku isi, kandi amahanga azarakara, nyamara abe abujijwe kugira icyo akora kugira ngo adahagarika umurimo wa marayika wa gatatu. Muri icyo gihe ni bwo ‘imvura y’itumba,’ cyangwa ugusubizwamo imbaraga guturutse imbere y’Umwami, izaza, kugira ngo iha imbaraga ijwi rirenga rya marayika wa gatatu, kandi itegure abera guhagarara bashikamye mu gihe ibyago birindwi bya nyuma bizaba bisukwa.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Imyaka mirongo irindwi ya Daniyeli yatangiye ku wa 11 Nzeri 2001, igihe Isilamu yarekurwaga ikarakaza amahanga, iyagabaho igitero gitunguranye kandi kitari cyitezwe ku nyamaswa y’isi yo mu Ibyahishuwe igice cya cumi na gatatu. Hanyuma Isilamu irakumirwa, kugira ngo umurimo w’umumarayika wa gatatu ushobore kurangizwa. Umurimo w’umumarayika wa gatatu ni ugushyiraho ikimenyetso ku bwoko bw’Imana, kandi igihe uwo murimo watangiraga ku wa 11 Nzeri 2001, Imvura y’Itumba yatangiye “kuminjagira.” Daniyeli igice cya mbere kirimo kugaragaza uburyo bwo kugeragezwa kw’abihumbi ijana na mirongo ine na bine, butangirira ku wa 11 Nzeri 2001, kandi bugakomeza kugeza igihe “ijwi” rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani rihamagarira izindi ntama z’Imana gusohoka i Babuloni. Bityo rero, Daniyeli ahagarariye ubwoko buri ubu mu bunyage bw’umwuka, kugeza ku musozo nyirizina w’uburyo bwo kugeragezwa. Umusozo w’igihe cyo kugeragezwa muri Daniyeli igice cya mbere ugaragazwa nk’“iherezo ry’iyo minsi.”

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Nuko ku iherezo ry’iminsi umwami yari yaravuze ko bagombaga kumuzanirwa, umutware w’inkone arabazana imbere ya Nebukadinezari. Umwami aravugana na bo; kandi muri bo bose habura n’umwe usa na Daniyeli, Hananiya, Mishayeli, na Azariya; ni cyo cyatumye bahagarara imbere y’umwami. Kandi mu byo yababazagaho byose by’ubwenge n’ubuhanga bwo gusobanukirwa, umwami yabasanganye baruta incuro cumi abaraguzi n’abafumu b’inyenyeri bose bari mu bwami bwe bwose. Daniyeli 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Ikigeragezo cya gatatu, kigereranya ikigeragezo cy’ubuhanuzi cyo kugaragaza ukuri kwa Daniyeli n’abo batatu b’ingenzi, cyabaye igihe bacirwagaho iteka na Nebukadinezari, maze bagasangwa “barusha incuro icumi abapfumu n’abahanga mu kuraguza inyenyeri bose bo mu bwami bwe bwose.” Ikigeragezo cya gatatu kigereranywa n’urubanza, kandi urubanza rwabereyeho “ku iherezo ry’iminsi.” Mu gitabo cya Daniyeli, “iherezo ry’iminsi” ni ho Daniyeli ahagarara mu mugabane we.

> “‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Benshi bazezwa, kandi bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa…. Hahirwa uwihangana, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu. Ariko wowe (Daniyeli), genda inzira yawe kugeza ku iherezo: kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku iherezo ry’iyo minsi.’

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Igihe kigeze ngo Daniyeli ahagarare mu mugabane we. Igihe kigeze ngo umucyo yahawe ujye ku isi nk’uko bitigeze biba mbere hose. Niba abo Uwiteka yakoreye byinshi cyane bazagendera mu mucyo, ubumenyi bwabo bwa Kristo n’ubw’ubuhanuzi bumwerekeyeho buzongerwa cyane uko begereza imperuka y’amateka y’iyi si.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Mushiki White agaragaza ko “iherezo ry’iminsi” rifitanye isano n’igikorwa cyo gutunganywa kivugwa mu murongo wa cumi wa Daniyeli igice cya cumi na kabiri. Akunze gukoresha umurongo wa cumi, afatanyije n’uw’icumi na gatatu uvuga ngo, “iherezo ry’iminsi.”

> “‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Benshi bazezwa, kandi bazezweho, kandi bageragezwe; ariko abanyabyaha bazakomeza gukora ibyaha: kandi nta n’umwe mu banyabyaha uzabyumva; ariko abanyabwenge bo bazabyumva…. Hahirwa utegereza, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu. Ariko wowe (Daniyeli) genda inzira yawe kugeza ku mperuka: kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku iherezo ry’iminsi.’”

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Uyu munsi Daniel ahagaze mu mugabane we, kandi tugomba kumuha umwanya wo kuvugana n’abantu. Ubutumwa bwacu bugomba gusohoka nk’itara ryaka. ‘Muri icyo gihe Mikayeli azahaguruka, wa mutware mukuru uhagararira abana b’ubwoko bwawe; kandi hazabaho igihe cy’umubabaro, kitigeze kibaho uhereye igihe habayeho ishyanga kugeza kuri icyo gihe nyine: kandi muri icyo gihe ubwoko bwawe buzarokorwa, umuntu wese uzasangwa yanditswe mu gitabo. Kandi benshi muri bo basinziriye mu mukungugu w’isi bazakanguka, bamwe bazukire ubugingo bw’iteka ryose, abandi bazukire isoni no gusuzugurwa by’iteka ryose. Kandi abanyabwenge bazarabagirana nk’urumuri rwo mu isanzure; kandi abahindura benshi ku gukiranuka bazamera nk’inyenyeri iteka ryose.’”

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Aya magambo agaragaza umurimo dukwiriye gukora muri iyi minsi y’imperuka. Ntabwo turi maso uko bikwiye. Ntidufite imbaraga za ngombwa kugira ngo dukore umurimo ugomba gukorwa. Tugomba kwinjira mu bugingo, tukinjira mu bumwe. Ubu, koko ubu ngubu, tugomba guhagarara mu mwanya aho kwihana no kubabarirwa bizaba ibiranga by’ingenzi by’umurimo wacu. Ntagikwiye kubaho amakimbirane. Igihe kirarenze ngo twifatanye na Satani mu murimo we wo guhuma amaso. Igihe kirarenze ngo twumvire imyuka iyobya n’inyigisho z’abadayimoni.”

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> Natumwe kuvuga yuko igihe Mwuka Wera atanze ururimi n’imvugo, tuzabona umurimo ukorwa usa n’uwakozwe ku munsi wa Pantekote. Abahagarariye Kristo bazakora mu bwenge. Nta muntu uzaboneka hano undi hariya ushaka gusenya no kurimbura.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Mbere y’uko itegeko rivuka, mbere y’uko uwo munsi uhita nk’umurama, mbere y’uko uburakari bukaze bw’Uwiteka bubageraho, mbere y’uko umunsi w’uburakari bw’Uwiteka ubageraho, mushake Uwiteka, mwa bicisha bugufi byo mu isi mwese, mwe mwakoze ibyo yaciriyeho iteka; mushake gukiranuka, mushake kwicisha bugufi: ahari muzahishwa ku munsi w’uburakari bw’Uwiteka.’” Australian Union Conference Record, March 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Gushyirwaho kw’abihumbi ijana na mirongo ine na bine kugereranywa n’imyaka mirongo irindwi y’ubunyage bwa Daniyeli i Babuloni, kugaragazwa muri Daniyeli igice cya cumi na kabiri, umurongo wa cumi. Uwo murongo ufite ikimenyetso cy’“ukuri,” kuko ugaragaza intambwe eshatu ari zo mimerere y’ijambo ry’Igiheburayo risobanura “ukuri.” Benshi bazezwa, bazezwa umweru, hanyuma bageragezwe. Daniyeli n’abo batatu b’indashyikirwa bezwa no gutinya Imana mu gice cya mbere, kuko biyemeje kutarya indyo y’i Babuloni. Hanyuma bagaragaje isura yarushagaho kuba nziza kandi ibyibushye kurusha iy’abaryaga ibyokurya by’i Babuloni. Isura yabo yari gukiranuka kwa Kristo, ari byo myambaro yera. Hanyuma bageragejwe igihe binjiraga mu rubanza rwa Nebukadinezari, ku mperuka y’iyo minsi.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

Ku “iherezo ry’iminsi,” ubwo Daniyeli azahagarara “mu mugabane we”, “ubumenyi bwa Kristo n’ubuhanuzi bumwerekeyeho buzagwira cyane” mu bwoko bw’Imana. Nebukadinezari yamenye ko mu “bibazo byose by’ubwenge n’ubushishozi,” Daniyeli na ba basore batatu b’intwari “basanzwe” “baruta inshuro icumi abanyabugenge n’abaraguzi b’inyenyeri bose bari mu bwami bwe bwose.”

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Igice cya mbere cy’igitabo cya Daniyeli kirerekana ubunararibonye bw’abihumbi ijana na mirongo ine na bine, banyura mu nzira y’ibigeragezo by’intambwe eshatu. Avuga kuri iyo nzira, Mushiki wa White aravuga ati: “Aya magambo agaragaza umurimo dukwiriye gukora muri iyi minsi ya nyuma. Ntabwo turi maso uko bikwiriye. Ntidufite imbaraga za ngombwa zo gukora umurimo ugomba gukorwa. Tugomba kuza mu bugingo, tukaza mu bumwe. Ubu, muri iki gihe nyine, tugomba guhagarara muri wa mwanya aho kwihana n’imbabazi bizaba ari byo biranga cyane umurimo wacu. Ntagomba kubamo gutongana.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Igikorwa cyo kugeragezwa kigana ku “iherezo ry’iminsi” kigana no ku kuzuka kw’abahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe. Umurimo dukwiriye gukora ubu ni ukwemera ubutumwa bwo ku ya 11 Nzeri 2001 no gukanguka, nk’uko bigaragazwa n’amagufwa yumye yapfuye. “Tugomba kuba bazima, tukinjira mu bumwe.” Iyo tubikoze, ibiranga by’umwihariko umurimo wacu bizaba “kwihana no kubabarirwa.” Ikiranga cy’umwihariko cy’umurimo wacu kigereranywa na Daniyeli mu gice cya cyenda, igihe asenga isengesho ryo mu Balewi makumyabiri na gatandatu, asaba imbabazi z’ibyaha bye n’ibyaha bya ba sekuruza be, ari na ko yemera ko yari yaragendanye no kurwanya Imana uhereye ku gutenguha kwaranze intangiriro y’igihe cyo gutinda ku ya 18 Nyakanga 2020. Agomba kandi kwemera ko Imana na yo yari yaragendanye no kumurwanya muri icyo gihe nyine. Daniyeli agereranya abaciye mu bunyage bw’“imyaka mirongo irindwi”, uhereye ku ya 18 Nyakanga 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Iyo myaka mirongo irindwi ni ikimenyetso cy’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Igitabo cy’Ibyo ku Ngoma kitumenyesha ko iyo myaka mirongo irindwi ari cyo gihe igihugu cyari “kunezerererwamo” amasabato kitari cyaremerewe kunezerererwamo bitewe no kwigomeka kwa Isirayeli ya kera ku isezerano ryo mu Balewi makumyabiri na gatanu.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Kugira ngo ijambo ry’Uwiteka ryavugiwe mu kanwa ka Yeremiya risohore, kugeza igihe igihugu kizaruhukira amasabato yacyo; kuko igihe cyose cyari gitejwe ubutayu, cyaruhutse isabato, kugira ngo hasohore imyaka mirongo irindwi. 2 Ngoma 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Nk’ikimenyetso cy’“ubutayu” bwa gihanuzi, “iminsi itatu n’igice” abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe bamaze bapfuye mu muhanda nyuma ya 18 Nyakanga 2020 ni ikimenyetso cy’“imyaka mirongo irindwi”, kandi ni n’ikimenyetso cy’“ibihe birindwi”. “Ku iherezo ry’iminsi” ni ikimenyetso cy’iherezo ry’iminsi ya gihanuzi yari yarabitswe ikidodo mu gitabo cya Daniyeli.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

Mu 1798, igitabo cya Daniyeli cyarafunguwe, kandi Daniyeli ahagarara mu mugabane we, yiteguye gusohoza umugambi we.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Iyo Imana iha umuntu umurimo wihariye wo gukora, akwiriye guhagarara mu mugabane n’ahantu he nk’uko Daniyeli yabigenje, yiteguye kwitaba ihamagarwa ry’Imana, yiteguye gusohoza umugambi Wayo.” Manuscript Releases, volume 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

Ku wa 22 Ukwakira 1844, mu gusohozwa kwa Daniyeli igice cya munani, umurongo wa cumi na kane, igitabo cya Daniyeli cyongeye guhagarara mu mugabane wacyo. 1798 na 1844 ni iherezo ry’uburakari bwa mbere n’ubwa kabiri, bityo bikaba biranga iherezo ry’“ibihe birindwi.” “Iherezo ry’iminsi” mu gitabo cya Daniyeli ni ikimenyetso cy’isozwa ry’ubunyage bugaragazwa n’“ibihe birindwi.” Muri Daniyeli igice cya kane, Nebukadinezari yabayeho nk’inyamaswa mu gihe “ibihe birindwi” byamucagaho. Ku “iherezo ry’iminsi,” ubwami bwe n’ubwenge bwe byongeye gusubizwa.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Nuko rero ku iherezo ry’iyo minsi, jyewe Nebukadinezari nateye amaso yanjye mu ijuru, ubwenge bwanjye burangarukira, nuko nshimira Isumbabyose, ndamusingiza kandi ndamuha icyubahiro, we uhoraho iteka ryose, kuko ubutware bwe ari ubutware bw’iteka ryose, kandi ubwami bwe buhoraho ibihe byose uko bikurikirana: Kandi abatuye isi bose babarirwa nk’ubusa; kandi akora ibyo ashaka mu ngabo zo mu ijuru no mu batuye isi; kandi nta wushobora kumubuza ukuboko kwe, cyangwa ngo amubwire ati: “Urimo ukora iki?” Muri icyo gihe nyine, ubwenge bwanjye bwarangarukiye; kandi kubw’icyubahiro cy’ubwami bwanjye, icyubahiro cyanjye n’ubwiza bwanjye byangarukiye; kandi abajyanama banjye n’abatware banjye baranshaka; nuko nshyirwa neza mu bwami bwanjye, kandi nongerwaho icyubahiro gihebuje cy’ubwami. Danieli 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Iherezo ry’igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine rihagarariwe nk’“iherezo ry’iminsi,” bityo rikaba rihagarariye n’iherezo ry’ikigereranyo ry’“imyaka mirongo irindwi” kandi n’iry’“ibihe birindwi.” Muri icyo gihe, “kwihana no kubabarirwa” bizaba ari byo biranga umurimo w’abahoze mbere bapfuye baryamye mu muhanda unyura mu kibaya cy’amagufwa yumye y’abapfuye.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Ikimenyetso kigaragara cy’umurimo wo kwihana w’abo ibihumbi ijana na mirongo ine na bine kigaragazwa muri Ezekieli igice cya cyenda nk’“ukunihira no kuririra.” Igihe ubwoko bw’Imana bwatura kandi bugakuraho ibyaha byabwo bwite, igihe bwemera ko bwasubiyemo ibyaha bimwe na bimwe bya ba sekuruza babwo, igihe bushyira ku ruhande ubwibone bw’ibitekerezo byabwo kandi bukemera ko bwagendaga bunyuranye n’Imana, kandi ko na Yo yagendaga ibunyuranye kuva igihe cyo gutinda cyatangira ku wa 18 Nyakanga 2020, ni bwo buzasangwa bufite imbaraga z’ubuhanuzi “incuro cumi” zisumbuye iz’abandi bose biyita abanyabwenge bo muri ubwo bwami.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Igikorwa cyo gushyirwaho ikimenyetso cyatangiye igihe Ubuyisilamu bwabohorwaga, maze bukaza no gukumirwa. Icyo gikorwa kirangira nk’uko cyatangiye, igihe Ubuyisilamu bwongera kurekurwa. Burekurwa ku iherezo ry’iminsi y’igihe cyo gushyirwaho ikimenyetso, ari yo kuri Daniyeli yari itegeko rya Kuro ryahamagariye abantu gusohoka i Babuloni. Aho ni ho, ku iherezo ry’iminsi yo kwezwa, mu rubanza rw’“itegeko” ry’umunsi w’icyumweru muri Leta Zunze Ubumwe za Amerika, abizerwa bazasangwa bafite imbaraga z’ubuhanuzi “ziruta incuro cumi.”

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Muri gushyira ukuza k’Umwami kure cyane. Nabonye ko imvura y’itumba ya nyuma yari igiye kuza [mu buryo butunguranye nk’]induru yo mu gicuku, kandi ifite imbaraga zikubye incuro icumi.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Mu ngingo itaha tuzatangira gusuzuma igice cya kabiri cy’igitabo cya Daniyeli.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Iyi ni yo nduru yo mu gicuku, yagombaga guha imbaraga ubutumwa bw’umumarayika wa kabiri. Abamarayika boherejwe bava mu ijuru kugira ngo bakangure abera bacitse intege kandi babategurire umurimo ukomeye wari ubari imbere. Abagabo bari bafite impano nyinshi kurusha abandi si bo babanje kwakira ubu butumwa. Abamarayika boherejwe ku bicisha bugufi kandi biyeguriye Imana, maze babahatira kurangurura induru bati, ‘Dore, Umukwe araje; nimusohoke mumusanganire!’ Abari baragabiwe iyo nduru bihutishije, maze mu mbaraga z’Umwuka Wera batangaza ubutumwa, kandi bakangura bene Se bari bacitse intege. Uwo murimo ntiwari ushingiye ku bwenge no ku myigire by’abantu, ahubwo wari ushingiye ku mbaraga z’Imana, kandi abera bayo bumvise iyo nduru ntibashoboraga kuyirwanya. Abari bafite umwuka wo mu by’Imana kurusha abandi ni bo babanje kwakira ubu butumwa, kandi abari barabanje kuyobora muri uwo murimo ni bo babaye aba nyuma kubwakira no gufasha kurangurura iyo nduru bati, ‘Dore, Umukwe araje; nimusohoke mumusanganire!’” Early Writings, 238.

Back to Articles