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# The Book of Daniel - Number Fifty-Three

Igitabo cya Daniyeli - Umubare wa Mirongo Itanu n’Itatu

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Ibyerekwa by’Ubuhanuzi Byahishuwe: Gusobanukirwa Iminsi y’Imperuka Biciye mu Byo Daniyeli Yanyuzemo

Author

Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Abahanuzi bose baravuga cyane kurushaho iby’iminsi y’imperuka kuruta iminsi babayemo.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> “Buri umwe mu bahanuzi ba kera yavugiye igihe cyacu kuruta uko yavugiye icyabo, kugira ngo ubuhanuzi bwabo bukomeze kugira imbaraga kuri twe. ‘Ibyo byose byababereyeho ngo bibe ibyitegererezo, kandi byandikiwe kutuburira twebwe, abo impera z’ibihe zagezeho.’ 1 Abakorinto 10:11. ‘Si bo ubwabo babikorerewe, ahubwo ni twe, bakoreraga ibyo mwabwiwe none n’abababwiye ubutumwa bwiza babwirijwe n’Umwuka Wera woherejwe ava mu ijuru; ibyo ni byo n’abamarayika bifuza kurondora.’ 1 Petero 1:12”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bibiliya yakusanyije kandi ihuriza hamwe ubutunzi bwayo ku bw’iki gisekuru cya nyuma. Ibyabaye bikomeye byose n’imikoranire yose ikomeye kandi iteye ubwoba byo mu mateka y’Isezerano rya Kera byarabaye, kandi birimo byisubiramo mu itorero muri iyi minsi ya nyuma.” Selected Messages, igitabo cya 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Daniyeli ahagarariye ubwoko bw’Imana, bo mu minsi y’imperuka, babonye binyuze mu Jambo ry’ubuhanuzi ko batatanyijwe. Iyo bamenye icyo kuri, basabwa gusohoza isengesho ryo muri Abalewi makumyabiri na gatandatu, kandi n’isengesho ryo gusobanukirwa ibanga rya nyuma ry’ubuhanuzi rihishurwa mbere gato y’uko igihe cy’igeragezwa gifungwa, nk’uko bigaragazwa n’isengesho rya Daniyeli mu gice cya kabiri. Nibinjira mu mibereho ya Daniyeli, kandi igihe bazayinjiramo, marayika Gaburiyeli azabakora ho, abamenyeshe kandi avugane na bo, agamije kubaha “ubwenge no gusobanukirwa.” Abanyabwenge ni ba bandi “basobanukirwa” “kwiyongera k’ubumenyi” igihe ibanga ry’ubuhanuzi rihishuwe.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Aramenyesha, aravugana nanjye, arambwira ati: “Daniyeli, none nje kuguhesha ubwenge no gusobanukirwa. Igihe watangiraga kwinginga kwawe, itegeko ryarasohotse, none ndaje kugira ngo mbikwereke; kuko ukundwa cyane. Nuko rero sobanukirwa n’iki kintu, kandi utekereze ku iyerekwa.” Daniyeli 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Iyerekwa Daniyeli abwirwa kuzirikana ni iyerekwa rya “mareh” ry’ukuboneka. Gaburiyeli ntiyari yarangije umurimo yari yarashinzwe mu gice cya munani igihe yari abwiwe gusobanurira Daniyeli iyerekwa rya “mareh”. Mu gice cya cyenda yagarutse kugira ngo asoze iryo sobanuro. Mu gice cya cyenda, Daniyeli ntakiba akiriho mu gihe cy’ubwami bwa Babuloni, ahubwo ari mu mateka y’ingoma y’Abamedi n’Abaperesi.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Igihe Gaburiyeli ategeka Daniyeli “gusobanukirwa n’ijambo,” no “kwitondera iyerekwa,” aba agaragaza inzira yo gutandukanya mu bwenge ashaka ko Daniyeli akoresha. Amagambo yahinduwemo “gusobanukirwa” na “kwitondera” ni ijambo rimwe ry’Igiheburayo. Iryo jambo ni “biyn,” kandi risobanura gutandukanya mu bwenge. Ijambo ry’Igiheburayo ryahinduwemo “ijambo,” ni “dabar,” kandi risobanura “Ijambo”. Bityo rero Gaburiyeli aba amenyesha Daniyeli, n’abo ahagarariye mu minsi y’imperuka, kugabanya neza Ijambo ry’ukuri.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Ishyireho kugira ngo wigaragaze ko wemerewe n’Imana, uri umukozi udakwiriye kugira isoni, ugabanya neza ijambo ry’ukuri. 2 Timoteyo 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Ijambo “matter” ryanakoreshejwe na Daniyeli mu gice cya cumi, umurongo wa mbere, aho risemurwa incuro eshatu ngo “thing.”

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, witwaga Beluteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenwe cyari kirekire; nuko asobanukirwa icyo kintu, kandi asobanukirwa n’iyerekwa. Daniyeli 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Muri uwo murongo, ijambo “iyerekwa” ni iyerekwa rya “mareh” ry’ukuboneka, kandi Daniyeli yari afite gusobanukirwa n’ikintu (ingingo) ndetse n’iyerekwa (“mareh”). Mu murongo wa makumyabiri na gatatu w’igice cya cyenda, Gaburiyeli yategetse Daniyeli kugabanya neza ingingo n’iyerekwa, kandi mu murongo wa mbere w’igice cya cumi afite gusobanukirwa kwombi, kw’ingingo (ikintu) n’iyerekwa (“mareh”). Mu gice cya cyenda, Gaburiyeli arimo kumenyesha Daniyeli ko agomba kumenya itandukaniro (kugabanya neza) riri hagati y’ingingo n’iyerekwa. Iyerekwa ni iyerekwa rya “mareh”, naho “ingingo,” cyangwa “ikintu,” ni iyerekwa rya “chazon”.

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Mu gice cya munani, ibyerekanywe byombi biramenyekanishwa, kandi hagaragazwa itandukaniro kuko Daniyeli yifuje gusobanukirwa n’iyerekwa rya “chazon”, ariko Gaburiyeli ategekwa gutuma Daniyeli asobanukirwa n’iyerekwa rya “mareh”. Uko Gaburiyeli atangira umurimo we wo gutuma Daniyeli asobanukirwa n’“ikibazo” n’“iyerekwa”, amenyesha Daniyeli kwitondera ko ari amayerekwa abiri atandukanye.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> Arambwira, avugana nanjye, ati: “Daniyeli, nonaha nje kukugeza ku bwenge no ku gusobanukirwa. Ugutakamba kwawe kugitangira, ijambo ryarasohotse, nanjye ndaje kukumenyesha; kuko ukundwa cyane. Nuko rero sobanukirwa n’iri jambo, kandi wite ku byo wabonekewe. Ibyumweru mirongo irindwi byagenewe ubwoko bwawe n’umurwa wawe wera, kugira ngo gukiranirwa kurangizwe, ibyaha bishyirweho iherezo, ibyaha bikurweho, hazanwe gukiranuka kw’iteka ryose, ibyerekanywe n’ubuhanuzi bishyirweho ikimenyetso, kandi Ahera cyane asigweho amavuta. Nuko menya kandi usobanukirwe yuko uhereye igihe ijambo risohokeye ryo gusubiza no kongera kubaka i Yerusalemu kugeza kuri Mesiya Umutware, hazaba ibyumweru birindwi n’ibyumweru mirongo itandatu na bibiri; umuhanda uzongera kubakwa, n’urukuta na rwo, ndetse no mu bihe by’amakuba. Kandi nyuma y’ibyumweru mirongo itandatu na bibiri, Mesiya azakurwaho, ariko bitari ku bwe; kandi abantu b’umutware uzaza bazarimbura umurwa n’ubuturo bwera; iherezo ryabyo rizaza nk’umwuzure, kandi kugeza ku iherezo ry’intambara kurimbuka kwageneweho. Kandi azakomeza isezerano na benshi mu cyumweru kimwe; maze hagati muri icyo cyumweru azahagarika igitambo n’ituro, kandi kubera ubwinshi bw’ibizira azarigira umusaka, kugeza ku iherezo; kandi ibyagenewe bizasukwa ku hasigaye ari umusaka.” Daniyeli 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Gaburiyeli yashakaga ko Daniyeli amenya ko ibikubiye mu iyerekwa rya “chazon” n’ibiri mu iyerekwa rya “mareh” byombi byari guhagararirwa mu busobanuro yamuhaye. Ubusobanuro bwari kugera kuri ayo mayerekwa yombi, kandi inshingano ya Daniyeli yari iyo gutandukanya neza iyerekwa ryerekeye gukandagirirwa ahera n’ingabo, n’iyerekwa ryagejeje ku kuboneka kwa Kristo Ahera Cyane ku wa 22 Ukwakira 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gaburiyeli agaragaza ko kuva ku itegeko rya Aritazerusi ryo mu mwaka wa 457 Mbere ya Kristo, hari kuzaba imyaka magana ane na mirongo cyenda “yakuwemo” mu myaka ibihumbi bibiri na magana atatu y’iyerekwa ry’imugoroba n’igitondo, ryari by’umwihariko rigenewe Abayuda. Mu mirongo tumaze kuvuga, ijambo “ritegetswe” rigaragara incuro eshatu, ariko muri iyo mirongo hari amagambo abiri atandukanye y’Igiheburayo yombi yahinduwemo “ritegetswe”. Ubwa mbere ijambo “ritegetswe” rigaragara ni mu murongo wa makumyabiri n’ine, kandi iryo jambo ry’Igiheburayo ni “chathak” risobanura “gukataho”।

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Igaragaza ko Isirayeli yahawe igihe cy’igeragezwa cyatangiriye ku itegeko rya gatatu rya Arutazerugizesi, kikazarangirana no guterwa amabuye kwa Sitefano mu mwaka wa 34 nyuma ya Kristo. Iyo myaka magana ane na mirongo cyenda “yaciweho,” kandi yagereranyaga igihe gito cy’ubuhanuzi cyari gikubiye mu buhanuzi burebure bw’imyaka ibihumbi bibiri na magana atatu. Umubare “magana ane na mirongo cyenda” ni ikimenyetso cy’igihe cy’igeragezwa, nk’uko byahamijwe na Yesu.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Nuko Petero araza aramubwira ati: Mwami, mbabarira umuvandimwe wanjye angahe igihe ankosereza? Mbese kugeza ku ncuro ndwi? Yesu aramubwira ati: Si ukugeza ku ncuro ndwi nkubwiye, ahubwo ni ukugeza ku ncuro mirongo irindwi zirindwi. Matayo 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Hari iherezo ry’imbabazi, kandi iryo herezo rigereranwa n’umubare “magana ane na mirongo cyenda.” Iyo myaka “magana ane na mirongo cyenda” igereranya igihe cy’igeragezwa cyahawe Abayahudi uhereye ku kubohorwa kwabo kugeza ubwo bujuje igikombe cy’igihe cyabo cy’igeragezwa mu kwicisha Sitefano amabuye. Iyo myaka “magana ane na mirongo cyenda” kandi ifitanye isano n’umuvumo wa “inshuro zirindwi” uvugwa mu Balewi makumyabiri na gatandatu. Hari ahantu habiri gusa muri Bibiliya havuga iby’uko igihugu cyishimira amasabato yacyo. Ahantu ha mbere haboneka mu Balewi makumyabiri na gatandatu.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Kandi nimutanyumva no muri ibyo byose, ahubwo mukangendana no kuntonganya, nanjye nzabagendana no kubarwanya mu burakari; kandi jye ubwanjye nzabahana incuro ndwi ku bw’ibyaha byanyu. Muzarya inyama z’abahungu banyu, kandi muzarya n’inyama z’abakobwa banyu. Nzasenya ahasengerwaga ku misozi, nkureho ibishushanyo byanyu, kandi nzajugunya intumbi zanyu ku ntumbi z’ibigirwamana byanyu; kandi umutima wanjye uzabanga urunuka. Nzahindura imidugudu yanyu amatongo, n’ahera hanyu hayera mhatere umusaka, kandi sinzishimira impumuro y’imibavu yanyu ihumura neza. Kandi igihugu nzagihindura umusaka; maze abanzi banyu bakibamo bazagitungurwa. Nzabatatanyiriza mu mahanga, kandi nzabakurikiriza inkota; igihugu cyanyu kizaba umusaka, n’imidugudu yanyu ibe amatongo. Ni bwo igihugu kizishimira amasabato yacyo, igihe cyose kizaba kiri umusaka, namwe mukaba muri mu gihugu cy’abanzi banyu; koko icyo gihe igihugu kizaruhuka, kandi kizishimira amasabato yacyo. Igihe cyose kizaba kiri umusaka kizaruhuka; kuko kitigeze kiruhuka ku masabato yanyu, igihe mwagituragamo. Abalewi 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Igihano cy’“ibihe birindwi,” kivugwa incuro enye mu gice cya makumyabiri na gatandatu, kigaragaza ko ubwo ubwoko bw’Imana buzaba butatanyijwe, igihugu kizahita “kiruhuka amasabato yacyo.” Daniyeli na ba bagabo batatu b’indashyikirwa bari baratatanyirijwe mu gihugu cy’abanzi, mu gusohoza umuvumo wa Mose, kandi uko gutatanywa kw’imyaka mirongo irindwi kwari isomo ry’ikigereranyo ry’ugutatanywa kw’imyaka ibihumbi bibiri magana atanu na makumyabiri. Kwari isomo ry’ubuhanuzi rishingiye ku kigereranyo, risa n’imyaka itatu n’igice y’amapfa yo mu gihe cya Eliya ubwo Yezebeli yatotezaga. Iyo myaka itatu n’igice yagereranyaga imyaka itatu n’igice y’ubuhanuzi, ihwanye n’imyaka igihumbi magana abiri na mirongo itandatu y’ubutegetsi bwa gipapa uhereye mu mwaka wa 538 kugeza mu wa 1798. Imyaka mirongo irindwi yari ikimenyetso cy’“ibihe birindwi,” nk’uko imyaka itatu n’igice yari ikimenyetso cy’ubutayu bw’imyaka igihumbi magana abiri na mirongo itandatu. Imyaka mirongo irindwi y’ubunyage bwa Daniyeli, nk’uko yeretswe na Yeremiya, yagereranyaga “magana ane na mirongo cyenda” y’imyaka.

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: 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. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, 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, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Nuko Uwiteka Imana ya ba sekuruza babo yabatumagaho intumwa ze, akazinduka kare akazituma, kuko yagiriraga impuhwe ubwoko bwayo n’aho ituye. Ariko bo bashinyaguriye intumwa z’Imana, basuzuguza amagambo yayo, kandi bafata nabi abahanuzi bayo, kugeza ubwo uburakari bw’Uwiteka bwagurumaniraga ubwoko bwayo, ntihabe hakiriho umuti. Ni cyo cyatumye abateza umwami w’Abakaludaya, wicishije inkota abasore babo mu nzu y’ahera hayo, ntiyagirira impuhwe umusore cyangwa inkumi, umusaza cyangwa uwunamye azize imyaka y’ubusaza; bose Imana ibamugabiza mu maboko. N’ibintu byose byari mu nzu y’Imana, ibinini n’ibito, n’ubutunzi bw’inzu y’Uwiteka, n’ubutunzi bw’umwami n’ubw’abatware be, ibyo byose abijyana i Babuloni. Nuko batwika inzu y’Imana, basenya inkike z’i Yerusalemu, batwika ibwami hayo hose n’umuriro, barimbura n’ibikoresho byaho byose by’igiciro cyinshi. Abacitse ku icumu na bo abajyana i Babuloni, bahindukayo abagaragu be n’ab’abahungu be, kugeza ku ngoma y’ubwami bw’u Buperesi; kugira ngo ijambo ry’Uwiteka ryavuzwe mu kanwa ka Yeremiya risohore, kugeza ubwo igihugu cyaruhutse amasabato yacyo; igihe cyose cyari kimaze ari umusaka, cyakomeje kuruhuka isabato, kugeza aho imyaka mirongo irindwi ishiriye. Nuko mu mwaka wa mbere wa Kuro umwami w’u Buperesi, kugira ngo ijambo ry’Uwiteka ryavuzwe mu kanwa ka Yeremiya risohore, Uwiteka akangura umutima wa Kuro umwami w’u Buperesi, bituma atangaza iteka mu bwami bwe bwose, kandi aryandika, ati: “Uku ni ko Kuro umwami w’u Buperesi avuga ati: Ubwami bwose bwo mu isi nahawe n’Uwiteka Imana nyir’ijuru, kandi yantegetse kumwubakira inzu i Yerusalemu, h’i Buyuda. Ni nde muri mwe wo mu bwoko bwayo bwose? Uwiteka Imana ye abane na we, maze azamuke.” 2 Ngoma 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Aho hantu honyine havugwa muri Bibiliya ko igihugu cyishimiye amasabato yacyo, havugwa mu isano no gutatanywa kw’ubwoko bw’Imana, no n’imyaka mirongo irindwi y’ubunyage, yagereranyaga igihe cyari gutuma igihugu cyishimira amasabato yacyo. Byanganyaga n’umubare w’amasabato Abayuda batemeye ko igihugu kiruhuka. Kuba igihugu cyararuhutse imyaka mirongo irindwi byagereranyaga igiteranyo cy’imyaka uko kwigomeka ku itegeko ryo kureka igihugu kikaruhuka kwari kwarakozwe. Imibare yoroshye igaragaza ko mu “myaka magana ane na mirongo cyenda” yo kwigomeka, habagamo igiteranyo cy’imyaka mirongo irindwi igihugu kitari cyararuhutse.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Imyaka magana ane n’icyenda yakuwe ku myaka ibihumbi bibiri na magana atatu, iba igihe cy’igeragezwa cyagenewe Abayuda, kandi iyo “myaka magana ane n’icyenda” ifitanye isano itaziguye no gutatanywa kw’“inshuro ndwi” zo mu Balewi makumyabiri na gatandatu.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Iyerekwa rya “chazon” ry’ugutotezwa no gukandagirirwa, n’iyerekwa rya “mareh” ry’ukugaragara ku iherezo ry’imyaka ibihumbi bibiri na magana atatu, biratandukanye hagati yabyo, nyamara bifitanye isano itaziguye. Nk’uko byari kuri Daniyeli, ubwoko bw’Imana bugomba gutandukanya neza ayo mayerekwa yombi, ari na ko icyarimwe bumenya isano bifitanye. Imyaka mirongo irindwi y’ubunyage yagejeje ku mategeko atatu yemerera Abayahudi kugaruka no kongera kubaka Yerusalemu, yagereranyaga “amagana ane na mirongo icyenda” y’imyaka yo kwigomeka kw’Abayahudi ku isezerano ryo kureka igihugu kikaruhuka.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Igihe itegeko rya gatatu ryagaragazaga uburyo bwabo bwo kugaruka no kongera kubaka, bahawe imyaka “magana ane na mirongo cyenda” y’igihe cyo kugeragezwa, kuko bageragejwe n’icyo gihe nyine ubusumbane bwabo bwari bwarateye kurimbuka kwa Yerusalemu no gutatanywa kwabo. Ku iherezo ry’iya “myaka magana ane na mirongo cyenda” ya kabiri, ubusumbane bwabo bwari kongera guteza kurimbuka kwa Yerusalemu no gutatanywa kwabo mu banyamahanga.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Gutatana kw’inyagano y’imyaka mirongo irindwi kwabanje kubanzirizwa n’imyaka “magana ane na mirongo cyenda” yo kwigomeka, maze iyo nyagano y’imyaka mirongo irindwi ikurikirwa n’indi “myaka magana ane na mirongo cyenda” y’ukundi kwigomeka.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Igihe cya mbere cy’imyaka “magana ane na mirongo icyenda”, cyazanye ya myaka mirongo irindwi y’uko igihugu kiruhuka, cyari kigeze ku musozo no kurimburwa kwa Yerusalemu. Ku iherezo ry’iyo myaka “magana ane na mirongo icyenda” yakuwe kuri ya myaka ibihumbi bibiri na magana atatu, Yerusalemu yongeye kurimburwa, kuko Yesu buri gihe agaragaza iherezo ry’ikintu akoresheje intangiriro yacyo.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Imyaka mirongo irindwi y’ubunyage bwa Isirayeli nyakuri muri Babuloni nyakuri yari ikimenyetso cy’ugutatana “inshuro zirindwi,” kandi Mushiki wa White agaragaza ko iyo myaka mirongo irindwi y’ubunyage bwa Isirayeli nyakuri muri Babuloni nyakuri yari ikigereranyo cy’imyaka igihumbi na magana abiri na mirongo itandatu y’ubunyage bwa Isirayeli yo mu mwuka muri Babuloni yo mu mwuka.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Itorero ry’Imana ryo ku isi rwose ryari mu bunyage koko muri icyo gihe kirekire cy’itotezwa ritadohoka, nk’uko abana ba Isirayeli bari mu bunyage i Babuloni mu gihe cy’ubunyage.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Imyaka igihumbi na magana abiri na mirongo itandatu, kuva mu mwaka wa 538 kugeza mu wa 1798, yari ikigereranyo cy’“ibihe birindwi.” Ku iherezo ry’imyaka mirongo irindwi, Abayahudi baragarutse kugira ngo basubizeho kandi bongere kubaka Yerusalemu. Ukugaruka kwabo mu gihe cy’amategeko atatu yategetswe kwagaragaje itangiriro (457 Mbere ya Kristo) ry’imyaka ibihumbi bibiri na magana atatu y’iyerekwa rya “mareh” ryagejeje ku kuboneka kwa Kristo Ahera Cyane ku wa 22 Ukwakira 1844. Ayo mategeko atatu ni yo yaranze itangiriro ry’igihe cy’ubuhanuzi, kandi byasabaga ayo mategeko uko ari atatu kugira ngo icyo gihe cy’ubuhanuzi gitangire, nubwo batangiye kugaruka no kongera kubaka ku itegeko rya mbere rya Kuro.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Mu gice cya karindwi cy’igitabo cya Ezira ni ho haboneka itegeko. Imirongo 12−26. Mu buryo bwaryo bwuzuye kurushaho ryatanzwe na Aritazerugisi, umwami w’u Buperesi, mu mwaka wa 457 Mbere ya Kristo. Ariko muri Ezira 6:14 havugwamo ko inzu y’Uwiteka i Yerusalemu yubatswe ‘nk’uko itegeko [‘iteka,’ ku nkengero] rya Kuro, na Dariyo, na Aritazerugisi umwami w’u Buperesi ryari riri.’ Abo bami batatu, mu gutangiza, kongera kwemeza, no kuzuza iryo tegeko, barigejeje ku butungane ubuhanuzi bwari busaba kugira ngo bugaragaze intangiriro y’iyo myaka 2300. Iyo hafashwe umwaka wa 457 Mbere ya Kristo, ari wo gihe itegeko ryuzurijwemo, nk’itariki y’itegeko, byabonetse ko buri ngingo yose y’ubuhanuzi yerekeye bya byumweru mirongo irindwi yari yarasohoye.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Kuva mu wa 1798 kugeza mu wa 1844, abamarayika batatu bo mu Byahishuwe binjiye mu mateka y’ubuhanuzi, kandi nk’uko amategeko atatu yategetse yarangaga intangiriro y’ubuhanuzi bw’iminsi ibihumbi bibiri na magana atatu, ni ko abo bamarayika batatu baranze iherezo ry’ubwo buhanuzi. Igihe cy’ubuhanuzi cyarangiye hageze marayika wa gatatu, nk’uko cyari cyaratangiye hageze itegeko rya gatatu, kuko Yesu buri gihe ahuza iherezo ry’ikintu n’intangiriro yacyo.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Abayahudi batangiye kugaruka ku itegeko rya mbere, kandi mu mateka y’itegeko rya kabiri barangije urusengero. Marayika wa gatatu yageze ku wa 22 Ukwakira 1844, kandi mbere y’iyo tariki Abamillerite bari bamaze kurangiza urusengero rw’umwuka bari barasohotse i Babuloni y’umwuka kugira ngo bongere kurwubaka. Byari ngombwa ko rurangira, kuko ku wa 22 Ukwakira 1844 intumwa y’isezerano yagombaga kuza itunguranye mu rusengero rwayo. Urwo rusengero rwari abantu b’Abamillerite bagiranye isezerano ku wa 22 Ukwakira 1844, kandi Petero agaragaza ko bari urusengero.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Namwe kandi, nk’amabuye mazima, murubakwa ngo mube inzu y’Umwuka, ubusaseridoti bwera, kugira ngo mutambire ibitambo by’Umwuka, byemerwa n’Imana ku bwa Yesu Kristo. 1 Petero 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Urusengero rw’Abamillerite rwubatswe kuva mu 1798 kugeza mu 1844, ari byo myaka mirongo ine n’itandatu, cyangwa mu buryo bw’ubuhanuzi iminsi itatu, kuko Kristo yagaragaje ko bifata iminsi itatu kuzamura urusengero.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Pasika y’Abayuda yari yegereje, maze Yesu azamuka ajya i Yerusalemu. Nuko asanga mu rusengero abarurishirizagamo inka n’intama n’inuma, n’abavunjaga amafaranga bicaye aho. Amaze gukora ikiboko mu mihigo mito, abirukana bose mu rusengero, n’intama n’inka; amenagura amafaranga y’abavunjaga, yubika n’ameza yabo; maze abwira abacuruzaga inuma ati: Nimukure ibi hano; inzu ya Data ntimuyigire inzu y’ubucuruzi. Abigishwa be bibuka ko byanditswe ngo: Ishyaka ry’inzu yawe ryarandya. Nuko Abayuda basubiza baramubaza bati: Ni iki kimenyetso utwereka, ko ukora ibyo? Yesu arabasubiza ati: Nimusenye uru rusengero, nanjye nzarusubizaho mu minsi itatu. Nuko Abayuda baravuga bati: Uru rusengero rwamaze imyaka mirongo ine n’itandatu rwubakwa, none wowe warusubizaho mu minsi itatu? Ariko yavugaga urusengero rw’umubiri we. Yohana 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Mushiki White agaragaza ko ubwo intumwa y’isezerano yageraga mu rusengero rwayo itunguranye, nk’uko bigaragazwa mu gitabo cya Malaki, ubwo buhanuzi bwari bwarasohoye igihe Kristo yejezaga urusengero, nk’uko bimaze kugaragazwa mu gice cyavanywe muri Yohana.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> “Mu kweza urusengero akuramo abaguzi n’abagurisha b’isi, Yesu yatangaje umurimo We wo kweza umutima awukuramo ihumanywa ry’icyaha,—awukuramo irari ry’isi, irari ryo kwikunda, n’ingeso mbi byonona ubugingo. ‘Dore, nzatuma intumwa yanjye, kandi izantegurira inzira imbere; kandi Uwiteka, uwo mushaka, azaza bukwi na bukwi mu rusengero rwe, ni we ntumwa y’isezerano, uwo mwishimira: dore, araje, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde uzabasha kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara ubwo azaba abonetse? Kuko ameze nk’umuriro w’umucuzi usukura, kandi nk’isabune y’abamesa imyenda: Kandi azicara nk’umucuzi usukura ifeza kandi akayitunganya: kandi azeze bene Lewi, abatunganye nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro ryo gukiranuka. Malaki 3:1–3.” The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Urusengero uvugwa muri Yohana igice cya kabiri, wamaze imyaka mirongo ine n’itandatu wubakwa, kandi Yesu yavuze ko urusengero rwasenywe azarwubaka mu minsi itatu. Uhereye mu 1798 kugeza mu 1844 ni imyaka mirongo ine n’itandatu, kandi ibyo bigaragaza ukuza kw’abamarayika batatu (iminsi), bo mu Ibyahishuwe cumi na bine, bari baragereranyijwe n’amateka n’amategeko atatu yatangije ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu. Iyo myaka mirongo ine n’itandatu ni yo gihe Kristo yahagurukijemo urusengero rw’Abamileriti, kuko mbere y’icyo gihe ubuturo bwera bw’umwuka na Isirayeli y’umwuka byari byarahonyowe na Babuloni y’umwuka.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Igihe Kristo yeruraga urusengero kuri Pasika mu itangiriro ry’umurimo We, yari asohoza ubuhanuzi bw’Intumwa y’Isezerano iza itunguranye mu rusengero rwayo nk’uko byatangajwe muri Malaki. Ku wa 22 Ukwakira 1844, Kristo yaje mu rusengero rwe atunguranye, kandi byari byaramutwaye imyaka mirongo ine n’itandatu kugira ngo yubake urusengero rwe rwari rwarasenywe.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ukuza kwa Kristo nk’Umutambyi Mukuru wacu mu Ahera Cyane, kugira ngo ahumanure ubuturo bwera, nk’uko bigaragarizwa muri Daniyeli 8:14; ukuza k’Umwana w’umuntu agana Uhoraho wa Kera, nk’uko byerekanwa muri Daniyeli 7:13; n’ukuza k’Umwami ku rusengero Rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’ikorwa rimwe; kandi ibi byongeye kugereranywa no kuza k’umukwe aza mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” Intambara Ikomeye, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Uburakari bwa mbere bwarangiye mu 1798, kandi iherezo ry’uburakari bwa nyuma ryari mu 1844. Intangiriro y’igihe cy’imyaka mirongo ine n’itandatu, aho Kristo yahagurukije urusengero rw’Abamilerite, yagaragaje iherezo, kuko intangiriro n’iherezo byombi byaranzwe n’isozwa ry’uburakari bw’Imana ku bwoko bwayo, kuko Yesu buri gihe ahuza iherezo ry’ikintu n’intangiriro yacyo.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Mu nyandiko ikurikira tuzakomeza kwiga inyigisho Gaburiyeli yahaye Daniyeli.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Igitabo cy’Ibyahishuwe kigomba gufungurirwa abantu. Benshi bigishijwe ko ari igitabo gifunze, ariko gifunze gusa ku banze ukuri n’umucyo. Ukuri gikubiyemo kugomba kwamamazwa, kugira ngo abantu babone uburyo bwo kwitegura ibyabaye bigiye kubaho vuba cyane. Ubutumwa bw’Umumarayika wa Gatatu bugomba gutangazwa nk’icyizere cyonyine cy’agakiza k’isi irimbuka.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Akaga k’iminsi y’imperuka katwugarije, kandi mu murimo wacu dukwiriye kuburira abantu akaga barimo. Ntihakagire ngo ibihe bikomeye byahishuwe n’ubuhanuzi, kandi bigiye kubaho vuba, bisigare bitakoreweho. Turi intumwa z’Imana, kandi nta gihe dufite cyo guta. Abashaka kuba abakozi bafatanyije n’Umwami wacu Yesu Kristo bazagaragaza ko bashishikajwe cyane n’ukuri kuboneka muri iki gitabo. Binyujije mu ikaramu no mu ijwi, bazaharanira gusobanura neza ibintu bitangaje Kristo yavuye mu ijuru ahishura.” Signs of the Times, July 4, 1906.

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