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# The Book of Daniel - Number Eight

Igitabo cya Daniyeli — Umubare Umunani

A Process

Inzira

Author

Jeff Pippenger

Published

December 3, 2023

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> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Mu mwaka wa gatatu w’ingoma ya Yehoyakimu umwami w’u Buyuda, Nebukadinezari umwami w’i Babuloni yaje i Yerusalemu arahagota. Kandi Uwiteka aha Yehoyakimu umwami w’u Buyuda mu kuboko kwe, hamwe n’ibice bimwe by’ibikoresho by’inzu y’Imana; abijyana mu gihugu cya Shinari, mu nzu y’imana ye; kandi ibyo bikoresho abishyira mu nzu y’ubutunzi bw’imana ye. Daniyeli 1:1, 2.

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, kandi imirongo imwe y’ubuhanuzi igaragarijwe mu gitabo cya Daniyeli yongeye gufatwa mu gitabo cy’Ibyahishuwe. Ibyahishuwe bya Yesu Kristo bihagarariye ubutumwa bwa nyuma bw’ubuhanuzi bupfunduwe mbere gato y’isozwa ry’igihe cy’imbabazi.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Ukuri mu bihe byahise kwasobanukiwe neza mu gitabo cy’Ibyahishuwe, ariko kukaba kwarafunzwe n’umuco n’imigenzo, buracyari ukuri; kandi muri iki gihe kurimo kongera gufungurwa n’Intare yo mu muryango wa Yuda, kandi ubwo kuri ubu kurimo kugaragaza ugusohora kwabwo gutunganye rwose.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Ukuri kwasobanuwe neza mu gihe cyashize dukuwe mu gitabo cya Daniyeli, ariko kukaba kwarahishwe n’umuco n’imigenzo, kuracyari ukuri, kandi uyu munsi kurimo kongera guhishurwa n’Intare yo mu muryango wa Yuda, kandi ubwo kuri ubu burimo kugaragaza isohozwa ryabwo ritunganye.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Daniyeli ni yo gusa ya mbere mu bitabo bibiri bihagarariye Ibyahishuwe bya Yesu Kristo.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Yehoyakimu ni ikimenyetso cy’uguhabwa imbaraga kw’ubutumwa bwa mbere mu rugendo rw’ivugurura. Kandi ni n’ikimenyetso cy’isezerano, kuko guhindurwa kw’izina mu buryo bw’ubuhanuzi kugaragaza intangiriro y’umubano w’isezerano. Umubano w’isezerano Imana igirana n’abantu mbere batari abantu b’isezerano ryayo, utangirira ku guhabwa imbaraga kw’ubutumwa bwa mbere.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Mwebweho mutari ubwoko, ariko none muri ubwoko bw’Imana; mwebwe mutari mwarahawiriwe imbabazi, ariko none mwahawiriwe imbabazi. 1 Petero 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Ikimenyetso cy’uko guhindurirwa izina kigaragaza isano y’isezerano gishyirwaho n’uko izina rya Abramu ryahinduwe Aburahamu, irya Sarayi rigahindurwa Sara, irya Yakobo rigahindurwa Isirayeli, na Sawuli akitwa Pawulo. Hari n’izindi mpamyabimenyetso z’icyo kimenyetso, ariko mu gice cya mbere cya Daniyeli, izina rya Daniyeli ryahinduwe Beluteshazari, irya Hananiya rihindurwa Saduraki, irya Mishayeli rihindurwa Meshaki, n’irya Azariya rihindurwa Abedenego.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Iyo Uwiteka yinjiye mu mubano w’isezerano n’abantu, icyarimwe aba arimo asiga inyuma abantu bahoze mu isezerano. Yehoyakimu agereranya abantu b’isezerano barimo gusigirwa inyuma, naho Daniyeli, Hananiya, Mishayeli na Azariya bo bagahagararira abantu b’isezerano noneho barimo gutoranywa. Iyo abantu binjiye mu mubano w’isezerano, bahita bageragezwa kugira ngo hamenyekane niba bazakomeza kubahiriza amabwiriza y’iryo sezerano. Iryo geragezwa rigereranywa n’igikorwa cyo kurya.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Adamu na Eva bananiwe ikigeragezo binyuze ku gikorwa cyo kurya, kandi igihe Imana yabanje kugirana isezerano n’ubwoko yitoranyirije, yatangije uwo mubano ibagerageresha manu. Isirayeli ya kera yaje kurangira inaniriwe icyo kigeragezo, ariko mu kubikora itanga ubwa mbere icyerekezo n’ubuhamya bwa mbere by’uko ikigeragezo cy’isezerano atari ikigeragezo kimwe gusa, ahubwo ari urugendo rw’ibigeragezo. Ku kigeragezo cya cumi, bategetswe kuzapfira mu butayu mu gihe cy’imyaka mirongo ine yakurikiyeho. Hanyuma Imana igirana isezerano na Yosuwa na Kalebu, bityo itanga ubuhamya bw’uko iyo Uwiteka agirana isezerano n’ubwoko yitoranyirije, aba anarenze ku bwoko bw’isezerano bwabanje. Ku iherezo rya Isirayeli ya kera, ari na ryo ryari intangiriro ya Isirayeli yo mu buryo bw’umwuka, urugendo rwa nyuma rw’ibigeragezo rwa Isirayeli ya kera rwabaye urugendo rwa mbere rw’ibigeragezo rwa Isirayeli yo mu buryo bw’umwuka, kandi rwagereranyijwe nk’Umugati wo mu Ijuru. Ibyo byari byarashushanyijwe na manu mu rugendo rwa mbere rw’ibigeragezo by’isezerano.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

Muri uwo murimo wo kugeragezwa, wari icyarimwe umugeragezo wa mbere n’uwa nyuma, Yesu yagaragaje ikigeragezo cy’Umugati wo mu ijuru ubwo yavugaga ko abari ubwoko bwe bw’isezerano bagomba kurya umubiri we no kunywa amaraso ye. Kuri uko kubagezaho ubutumwa, yatakaje abigishwa benshi kurusha ikindi gihe icyo ari cyo cyose mu murimo we. Iyo mpaka yo mu murimo we yari impinga y’ishusho y’umurimo wo kugerageza isezerano, kandi Sister White atanga ibisobanuro birebire kuri icyo gikorwa mu gitabo The Desire of Ages, aho umutwe w’icyo gice witwa “The Crisis in Galilee”. Izina Galilee risobanura “igihindizo,” cyangwa “ahantu ho guhindukira,” kandi muri icyo gice, asobanura impamvu abigishwa bamuvuyeho. Banze gushyira mu bikorwa ubuhamya bwe buvuga ku ngombwa yo kurya umubiri we no kunywa amaraso ye bakoresheje uburyo bukwiriye bwo gusobanura ubuhanuzi. Yagaragaje ko bari batsimbaraye ku migenzo n’imiziririzo by’inyigisho z’ubuhanuzi Satani yari yaracengeje mu gusobanukirwa kwa Isirayeli ya kera kuri Bibiliya. Izo myumvire mibi zabahaye icyo batekerezaga ko ari urwitwazo rwo gufata amagambo ye uko yakabaye, aho kuyafata mu buryo bw’umwuka. Kandi anagaragaza ko ubwo abari “barahindukiye” bakava kuri Yesu (Galilee), bavugwa mu gice cya gatandatu cya Yohana (Yohana 6:66), batongeye kugendana na we ukundi iteka ryose.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Nk’uko byagenze ku ikigeragezo cy’isezerano rya mbere, ni na ko byagenze ku ikigeragezo cy’isezerano rya nyuma cy’Abisirayeli ba kera: dusanga igihe Imana yinjirana mu mubano w’isezerano n’ubwoko yatoranyije, icyarimwe iba irengagiza ubwoko bw’isezerano bwa mbere. Dusanga kandi igerageza abo bantu, si ikigeragezo kimwe rukumbi, ahubwo ibagerageresha uburyo bukurikirana bw’ibigeragezo. Nanone tubona ko ubwo buryo bw’igeragezo bushushanywa n’ikintu kigomba kuribwa. Kandi dusanga ibyokurya bishushanya Ijambo ry’Imana, kandi ko ikigeragezo kirimo guhitamo hagati y’amoko abiri y’ibyokurya byo kurya. Ese turya ku giti cyose Imana yavuze ko dushobora kurya ho, cyangwa turya ku giti twabujijwe kurya ho? Nanone dusanga guhitamo icyo kurya bikubiyemo n’ikigeragezo cy’uburyo turya ibyokurya twahawe.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

Ku iherezo rya Isirayeli y’umwuka, mu gihe cy’umuryango w’Abamilerite, ubutumwa bwa mbere bwahawe imbaraga ku wa 11 Kanama 1840. Aho Yehoyakimu ashushanya Abaporotesitanti icyo gihe bajyanwa i Babuloni kugira ngo bahinduke abakobwa be. Bahuye n’ikigeragezo igihe marayika wo mu Ibyahishuwe 10 yamanukaga afite agatabo gafunguye mu ntoki ze. Nk’uko Yehoyakimu yigometse ku byo Nebukadinezari yasabaga, maze nyuma akajyanwa mu bunyage, ni ko n’Abaporotesitanti banze kurya ibyokurya byari mu kuboko kwa marayika, bashingiye ku migenzo n’imihango bazanye bavuye mu Bihe by’Umwijima.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

Mu itangira ry’umwaka wa 1844, inzira yo kugeragezwa yari igeze ku “ngingo y’ihindukirira” kuri Yehoyakimu n’Abaporotesitanti, kandi nk’uko byagenze mu nzira ya mbere yo kugeragezwa kwa Isirayeli yo mu bya Mwuka, “barahindukiye” ntibongera kugendana na Yesu. Muri iyo mateka Daniyeli, Hananiya, Mishaheli na Azariya bahagarariye Abamilerite, bahisemo kurya agatabo gatoya kari karyoshye mu kanwa kabo, ariko gahinduka umururazi mu nda yabo.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Nitwongeramo Adamu na Eva, dufite abagabo bane b’ubuhamya ba kera bemeza ko ikigeragezo gihagarariwe n’igikorwa cyo kurya. Dufite ubuhamya bwinshi bw’ubuhanuzi, bwose bufite ikimenyetso cy’uwa mbere n’uwa nyuma. Ubuhamya bw’ikigeragezo cya manu ni ubuhamya bwa mbere, kandi ikigeragezo cy’Umugati wo mu Ijuru ni ikigeragezo cya mbere kuri Isirayeli yo mu mwuka, ari na ko kandi ari ubuhamya bwa nyuma kuri Isirayeli ya kera. Ikigeragezo cy’igitabo gitoya ni icya mbere kandi ni icya nyuma icyarimwe. Ni iherezo ry’ukuzerera kwa Isirayeli yo mu mwuka nk’itorero ryo mu butayu, kandi ni icya mbere cy’abatoranyijwe kugira ngo babe ubwoko bwa nyuma bw’Imana bwitiriwe izina. Abamilerite ni bo bari intangiriro y’ubwoko bw’Imana bwitiriwe izina, bwagombaga kumenyekana nk’ihembe nyakuri ry’Abaporotesitanti. Hariho ubuhamya bwinshi bw’ikorwa ry’igeragezwa ritangira igihe ubutumwa bwa mbere buhawe imbaraga.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

Muri izo nzira zo kugeragezwa hagera “urugingo rwo guhindukira”, aho hafi ya bose mu bigishwa baca bahindukira bakigira inyuma. Ku buhamya bwa Yosuwa na Kalebu, Abisirayeli bose bahindukiye inyuma bashaka gusubira mu Misiri. Mu rusengero rw’i Galilaya, umubare munini w’abigishwa bahindukiye inyuma. Kubera ko Yesu ari Alufa na Omega, “urugingo rwo guhindukira” rugereranywa ku iherezo ry’inzira yo kugeragezwa na rwo nyene rugaragazwa no ku ntango y’iyo nzira yo kugeragezwa. Igihe manu yatangwa ubwa mbere ku Bisirayeli ba kera, harabayeho abaciye bahindukira ako kanya bakava ku mabwirizwa bari bahawe. Mu mubatizo wa Kristo yarahindukiye aja mu bugaragwa. Mushiki wa White akoresha ikimenyetso c’urugingo rwo guhindukira mu buryo butanga umuco mwinshi.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> “Habaho ibihe biba ari amahindukiro mu mateka y’amahanga n’ay’itorero. Mu bugenge bw’Imana buyobora byose, iyo ibyo bihe bikomeye bitandukanye bigeze, umucyo ugenewe icyo gihe uratangwa. Iyo wakiriwe, habaho gutera imbere mu by’umwuka; ariko iyo wananzwe, hakurikiraho gusubira inyuma mu by’umwuka no kurimbuka. Umwami mu Ijambo rye yahishuye umurimo w’ubutumwa bwiza ujya mbere nk’uko wakozwe mu bihe byashize, kandi uko uzakorwa mu gihe kizaza, kugeza ku ntambara ya nyuma isoza byose, igihe ibikoresho bya Satani bizakora igikorwa cyabyo cya nyuma gitangaje. Duhereye kuri iryo Jambo, dusobanukirwa ko imbaraga ubu ziri gukora ari zo zizatangiza intambara ya nyuma ikomeye hagati y’icyiza n’ikibi—hagati ya Satani, igikomangoma cy’umwijima, na Kristo, Igikomangoma cy’ubugingo. Ariko intsinzi iri hafi ku bantu bakunda Imana kandi bakayubaha irahamye nk’uko intebe yayo y’ubwami ikomejwe mu ijuru.” Bible Echo, August 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Igihe manu yabanje guhabwa Isirayeli ya kera, umucyo w’ayo mateka waratanzwe. Mu mubatizo wa Kristo, umucyo w’ayo mateka waratanzwe. Ku wa 11 Kanama 1840, umucyo w’ayo mateka waratanzwe. Buri imwe muri izo ngingo z’ihinduka iranga itangiriro ry’inzira y’igeragezwa, amaherezo ikarangirira ku yindi ngingo y’ihinduka, igihe abantu b’isezerano rya mbere batera umugongo bakareka kugendana na Kristo ukundi.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

Kubera ko izi nzira zitandukanye z’igeragezwa zigereranya icyarimwe inzira y’igeragezwa y’abantu bo mu isezerano rya kera kandi no ku bantu bo mu isezerano rishya, hari imyanzuro ibiri y’iyo nzira y’igeragezwa. Umwanzuro w’inzira y’igeragezwa, bityo ukaba n’ingingo ya nyuma ihindura ibintu ku Baporotesitanti mu mateka y’Abamileriti, wabaye mu mpeshyi yo mu 1844. Umwanzuro w’inzira y’igeragezwa (mu gihe cy’itumba cyo mu 1844), cyangwa ingingo ihindura ibintu ku Bamileriti ubwabo, waje nyuma y’ingingo yahinduye ibintu ku bwoko bw’Imana bwa mbere.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

Mu mateka ya Kristo, igikorwa cy’igeragezwa kigaragazwa no kweza urusengero kwe incuro ebyiri: rimwe mu ntangiriro y’umurimo we, hanyuma na none ku iherezo ry’umurimo we.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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).” Selected Messages, book 2, 118.

> “Igihe Yesu yatangiraga umurimo We wo mu ruhame, yejeje Urusengero, aruvanaho uguhumanywa kwarwo kw’igitutsi cyo gusuzugura ibyera. Kandi mu bikorwa bya nyuma by’umurimo We harimo kweza Urusengero ku ncuro ya kabiri. Ni ko no mu murimo wa nyuma wo kuburira isi, amatorero ahamagarwa mu buryo bubiri butandukanye. Ubutumwa bw’umumarayika wa kabiri buravuga buti: ‘Babuloni iraguye, iraguye, wa murwa mukuru, kuko yanyweshaga amahanga yose vino y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Nuko kandi mu ijwi riranguruye ry’ubutumwa bw’umumarayika wa gatatu humvikana ijwi rivuye mu ijuru rivuga riti: ‘Nimusohoke muri wo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha byawo, kandi kugira ngo mutagerwaho n’ibyago byawo. Kuko ibyaha byawo byageze ku ijuru, kandi Imana yibutse gukiranirwa kwawo’ (Ibyahishuwe 18:4, 5).” Selected Messages, igitabo cya 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Igikorwa cyo kugeragezwa kijyanye no kwezwa kw’insengero ebyiri kwa Kristo gihuje n’ibivugwa muri Malaki igice cya gatatu, mu nyandiko za Mwuka w’Ubuhanuzi.

> “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. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Mu kweza urusengero agakuramo abaguzi n’abacuruzi b’isi, Yesu yatangaje umurimo We wo kweza umutima awuvanamo guhumanywa n’icyaha,—awuvanamo irari ry’iby’isi, iruba ry’ubwikunde, n’ingeso mbi, byangiza ubugingo. Malaki 3:1–3 yaravuzwe.” Uwifuzwa Ibihe Byose, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Kwezwa kw’ubwoko bw’Imana kugereranya igikorwa cy’igeragezwa gihora gishyirwa mu murongo umwe n’imirongo myinshi y’ubuhanuzi. Buri cyerekezo, guhera kuri Adamu na Eva kugeza ku mateka y’Abamillerite, kigereranya kwezwa kw’abihumbi ijana na mirongo ine na bine.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Mu minsi ya nyuma y’amateka y’iyi si, isezerano ry’Imana n’ubwoko bwayo bwitondera amategeko yayo rigomba kongera kuvugururwa.” Review and Herald, 26 Gashyantare 1914.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Igikorwa cyo kwezwa cy’abagize igihumbi ijana na mirongo ine na bine ni cyo kivugwa bwa mbere mu gitabo cya Daniyeli, ari na cyo gitabo cya mbere mu bitabo bibiri hamwe bigaragaza Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso mbere gato y’uko igihe cy’igeragezwa cy’abantu kirangira. Igikorwa cyo kwezwa cy’abagize igihumbi ijana na mirongo ine na bine nanone kigereranywa n’igikorwa cyo gushyirwaho ikimenyetso. Igihe ubutumwa bwa mbere bw’ikorwa ryo kwezwa no gushyirwaho ikimenyetso cy’abagize igihumbi ijana na mirongo ine na bine bwatangiraga ku wa 11 Nzeri 2001, byabaye ihinduka rikomeye ku itorero no ku isi. Mu Ibyahishuwe igice cya cumi n’umunani, marayika umurikisha isi ubwiza bwe yahise ahagera. Nyamara mu Ibyahishuwe 18, marayika ntagereranywa nk’ufite icyo kurya mu kuboko kwe—ariko kirahari. Agatabo gato karahari. Gashobora kumenyekana bitagoranye n’abahitamo kurya uburyo bugereranywa n’“umurongo ku wundi murongo,” nk’uko byavuzwe n’umuhanuzi Yesaya.

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

Dushyira “umurongo ku wundi murongo” ni ko dusobanukirwa yuko igihe Kristo yamanukaga ku wa 11 Nzeri 2001, yari afite kandi “agatabo gato”, kari karagereranyijwe na “manu”, “umugati wo mu ijuru” n’“agatabo gato”. Ariko ku wa 11 Nzeri 2001, abantu batoranijwe bo mbere, bagereranyijwe na Yehoyakimu, bahisemo kugundira imigenzo n’imihango by’Abadivantisiti, maze batangira urugendo rwabo rwo kujyanwa mu bunyage bwa Babuloni, buzuzura rwose igihe cy’itegeko ryo ku Cyumweru.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “None se hageze ijambo navuze ko New York igomba gukurwaho n’umuhengeri ukomeye? Ibi sinigeze mbivuga. Icyo navuze ni uko, ubwo narebaga inyubako nini cyane zubakwaga aho, zizamuka urwego ku rundi, navuze nti: ‘Mbega ibihe biteye ubwoba bizabaho igihe Uwiteka azahaguruka ngo anyeganyeze isi bikomeye! Ni bwo amagambo yo mu Byahishuwe 18:1–3 azasohora.’ Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite ku byerekeye ibigiye kuza kuri New York, keretse ko nzi yuko umunsi umwe inyubako nini zaho zizasenywa no guhindukizwa no guhirikwa n’imbaraga z’Imana. Ku bw’umucyo nahawe, nzi ko kurimbuka kuri mu isi. Ijambo rimwe rivuye ku Mwami, gukorwaho kumwe kw’imbaraga ze zikomeye, kandi ibyo byubakwa binini cyane bizagwa. Hazabaho ibihe biteye ubwoba ku buryo tudashobora no kubitekereza.” Review and Herald, July 5, 1906.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

Igihe “inyubako nini” za “New York” “zasenywaga n’uguhinduranywa no guhunikwa k’ububasha bw’Imana,” ku wa 11 Nzeri 2001, umucyo wa marayika wo mu Ibyahishuwe igice cya cumi n’umunani wuzuye isi yose, kuko igihe cyo guhindukira cyari kigeze mu mateka y’inyamaswa yo ku isi yo mu Ibyahishuwe igice cya cumi na gatatu.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Habaho ibihe biba ingingo zo guhindukira mu mateka y’amahanga n’ay’itorero. Mu buyobozi bw’Imana, iyo ibyo bihe bikomeye bitandukanye bigeze, umucyo ujyanye n’icyo gihe uratangwa. Iyo wakiriwe, habaho gutera imbere mu by’umwuka; iyo wanze, gukendera mu by’umwuka no kumeneka k’ubwato birakurikiraho.” Bible Echo, August 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Igihe umucyo w’umumarayika wo mu Byahishuwe cumi n’umunani wageraga ku wa 11 Nzeri 2001, abawakiriye bateye imbere mu buryo bw’umwuka, naho abawanze bagabanuka mu buryo bw’umwuka, maze batangira urugendo rwabo rw’ubwigomeke rugana ku ntambwe yabo ya nyuma yo guhindukira, ari yo tegeko ryo ku Cyumweru, aho basenyera burundu ukwatura kwabo nk’intumwa z’umumarayika wa gatatu. Abo muri Galilaya bahisemo kuvaho ntibongere kugendana na Kristo muri Yohana 6:66, bahindukiraga kure y’umucyo wari warabanje kuza igihe yabatizwaga, ari na ho ubutumwa bwa mbere bwo muri ayo mateka y’ikigeragezo bwahawe imbaraga. Mu gice cya mbere cya Daniyeli, ibyiciro bibiri by’abaramya byerekanwa mu mateka igihe ubutumwa bwa mbere buhabwa imbaraga. Yehoyakimu agereranya abasenyera kwizera kwabo, naho Daniyeli, Hananiya, Mishayeli na Azariya bagahagararira indahemuka.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> Mu mwaka wa gatatu w’ingoma ya Yehoyakimu umwami w’u Buyuda, Nebukadinezari umwami w’i Babuloni yaje i Yerusalemu, arahagosha. Kandi Uwiteka amugabiza Yehoyakimu umwami w’u Buyuda, hamwe n’ibimwe mu bikoresho byo mu nzu y’Imana; abijyana mu gihugu cya Shinari, mu nzu y’imana ye, maze ibikoresho abishyira mu bubiko bw’ibintu by’agaciro bw’imana ye. Nuko umwami ategeka Ashipenazi umutware w’inkone ze, ko amuzanira bamwe mu bana ba Isirayeli, bo mu rubyaro rw’umwami no mu batware; abasore badafite inenge n’imwe, bafite uburanga, bazi ubwenge bwose, bajijutse mu kumenya, basobanukiwe n’ubumenyi, kandi bafite ubushobozi bwo guhagarara mu ngoro y’umwami, kandi bakigishwa inyigisho n’ururimi by’Abakaludaya. Umwami abageneye ibyo kurya bya buri munsi ku biryo by’umwami no kuri divayi anywa; kugira ngo babarere imyaka itatu, maze irangiye bazahagarare imbere y’umwami. Muri bo hari harimo abo mu bana b’u Buyuda, Daniyeli, Hananiya, Mishayeli na Azariya. Nuko umutware w’inkone abaha andi mazina: Daniyeli amwita Beluteshazari; Hananiya amwita Shaduraki; Mishayeli amwita Meshaki; Azariya amwita Abedenego. Ariko Daniyeli yiyemeza mu mutima we ko atazihumanya n’ibyo kurya by’umwami, cyangwa na divayi anywa; ni cyo cyatumye yinginga umutware w’inkone ngo ye kwihumanya. Daniyeli 1:1-8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Daniyeli, Hananiya, Mishayeli na Azariya bari abana ba Yuda. Bagizwe inkone, bityo bahagararira igisekuru cya nyuma cy’Abadiventisime. Nebukadinezari, nk’uko abami benshi ba kera babigenzaga, yategetse ko abo basore bane b’i Buyuda bakebwa, kugira ngo akureho impungenge zose umwami yashoboraga kugira igihe bamukoreraga ari abagaragu kandi bakagirana imikoranire n’abagore be n’inshoreke ze.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

Mu buryo bw’ikigereranyo, bishushanya urubyaro rwa nyuma rw’Abadiventisimu, kuko nyuma y’abo bane hatazabaho ukundi umurongo wa Yuda. Umubare kane ni ikimenyetso cy’isi yose, bityo ukagereranya urubyaro rwa nyuma rw’Abadiventisti b’Umunsi wa Karindwi bo hirya no hino ku isi bemera ko tariki ya 11 Nzeri 2001 ari isohozwa ry’Ijambo ry’ubuhanuzi ry’Imana.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

Abo Badivantisiti b’Umunsi wa Karindwi ni bo ijambo ry’Imana ry’ubuhanuzi rivuga, kuko ari bo bahamariwe kuba abo ibihumbi ijana na mirongo ine na bine. Nyamara umurage wabo w’ubuhanuzi watangiranye no kwigomeka kwa ba sekuruza babo mu wa 1863. Uko kwigomeka kwa mbere ntibyoroshye na gato kukumenya, kuko kwatwikiriwe n’imigenzo n’imiziririzo by’ibisekuru bine by’ukwigomeka kwagiye kurushaho gukara. Nubwo bigoye kukumenya, kugomba kubonwa no kwemerwa, nk’uko Daniyeli amaherezo abigenza muri Daniyeli igice cya cyenda. Ibyo yabikoze amenya ukuri kuboneka mu Ijambo ry’Imana ry’ubuhanuzi.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Ubugome Daniyeli n’abo basore batatu b’intwari bakomotsemo mu buryo butaziguye, bwari ukwanga kwa se gukomeza kwitandukanya n’influences z’abapagani zari zibakikije. Mu 1863, Uvadivantisimu bw’i Lawodikiya bwagarutse ku buryo bwa Bibiliya bw’Abaporotesitanti b’abahakanyi na Gatolika, kugira ngo bushimangire kwanga kwabwo kwemera uko Miller yagaragaje “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Ubwo bugome, kuri Daniyeli n’abo basore batatu b’intwari, bwari buhagarariwe n’umwami Hezekiya.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Umwami Hezekiya yinginze Uwiteka ngo adapfa, kandi isengesho rye rirumvikana ubwo Uwiteka yamwongeragaho indi myaka 15. Muri uko kubigenza, ni bwo yaje kubyara Manase, umwe mu bami babi kurusha abandi ba Yuda, ariko kandi akaba ari na we mwami uranga intangiriro y’intsinzi n’ikorwa ry’uburetwa bya Yuda bigenda byiyongera mu byiciro birindwi. Mu 1856, Umuhamya W’ukuri yaje gukomanga ku rugi rw’Ubwadivantisiti bw’i Lawodikiya, ariko bo bahisemo kubaho no kutipfira. Mu 1863, bari bamaze kongera kubaka “Yeriko” kandi batangiza ubugome bugenda burushaho kwiyongera, bwaje amaherezo kubabuza kumenya ko ku wa 11 Nzeri 2001 ari ho hatangiriye urugendo rwabo rw’ibyiciro bitatu rubinjiza mu buretwa bwa Babuloni ya mwuka, bukarangirira ku itegeko ryo ku Cyumweru.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Ku mwami Hezekiya, 1863 yaje igihe isengesho rye ryo kubaho ryasubizwaga. Uwiteka yatanze ikimenyetso cy’uko isengesho rye ryari ryakiriwe. Imana yemeje iryo sengesho ihindura izuba, kandi Abanyababuloni babonye igikorwa cy’Imana mu ijuru, nubwo batari bazi icyo cyasobanuraga. Nuko Abanyababuloni baza i Yerusalemu kugira ngo bamenye iby’uwo Mana yari ifite ubushobozi bwo gutegeka izuba. Aho guhimbaza Imana yo mu Ijuru, umwami Hezekiya, aho kwiyanga, yahisemo guhimbaza urusengero rwe n’umurwa we aho guhimbaza Imana yari yaratoranyije gushyira izina ryayo muri urwo rusengero no muri uwo murwa.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Iyo mivumo yazanye ubuhanuzi bw’uko abana bakomoka ku rubyaro rwe bazahinduka abacakara n’inkone i Babuloni. Abo bana ni Daniyeli, Hananiya, Mishayeli na Azariya, kandi bagereranya igisekuru cya nyuma cyo mu buryo bw’umwuka cy’Abadiventisiti b’Umunsi wa Karindwi bemera ko tariki ya 11 Nzeri 2001 ari yo yabaye ihinduka rikomeye mu mateka y’amahanga yo mu isi no mu mateka y’itorero, ubwo hatangwaga umucyo ugomba kugerageza no gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> Muri iyo minsi Hezekiya ararwara indwara imuganisha ku rupfu. Nuko umuhanuzi Yesaya mwene Amozi araza amusanga, aramubwira ati: “Uku ni ko Uwiteka avuga ati: Tondeka iby’inzu yawe, kuko ugiye gupfa, ntuzabaho.” Maze ahindukirira uruhande rw’urukuta, asenga Uwiteka ati: “Ndakwinginze, Uwiteka, ibuka noneho uko nagendeye imbere yawe mu kuri no mu mutima utunganye, nkora ibitunganye imbere yawe.” Hezekiya ararira cyane. Nuko Yesaya atararenga urugo rwo hagati, ijambo ry’Uwiteka rimugeraho riti: “Subirayo ubwire Hezekiya, umutware w’ubwoko bwanjye, uti: Uku ni ko Uwiteka, Imana ya so Dawidi, avuga ati: Numvise ugusenga kwawe, mbona amarira yawe; dore, ngiye kugukiza: ku munsi wa gatatu uzazamuka ujye mu nzu y’Uwiteka. Kandi iminsi yawe nzayongeraho indi myaka cumi n’itanu; kandi nzagukiza hamwe n’uyu murwa, mbakure mu kuboko k’umwami wa Ashuri; kandi nzarinda uyu murwa ku bw’icyubahiro cyanjye no ku bwa Dawidi umugaragu wanjye.” Yesaya aravuga ati: “Nimufate umutsima w’imitini.” Barawufata bawushyira ku kiribyi, arakira. Hezekiya abaza Yesaya ati: “Ikimenyetso ni iki cy’uko Uwiteka azankiza, kandi nkazamuka njya mu nzu y’Uwiteka ku munsi wa gatatu?” Yesaya aramusubiza ati: “Iki ni cyo kimenyetso uzahabwa n’Uwiteka, cy’uko Uwiteka azasohoza ibyo yavuze: igicucu kive imbere intambwe cumi, cyangwa gisubire inyuma intambwe cumi?” Hezekiya arasubiza ati: “Kuko igicucu kujya imbere intambwe cumi ari ikintu cyoroshye, oya, ahubwo igicucu nigisubire inyuma intambwe cumi.” Nuko umuhanuzi Yesaya atakambira Uwiteka; maze asubiza igicucu inyuma intambwe cumi, aho cyari cyamanutse ku gicucu cy’isaha ya Ahazi. Muri icyo gihe Berodaki-Baladani mwene Baladani, umwami w’i Babuloni, yoherereza Hezekiya inzandiko n’impano, kuko yari yumvise ko Hezekiya yarwaye. Hezekiya arabakira, abereka inzu yose y’ibintu bye by’agaciro, ifeza, n’izahabu, n’ibirungo, n’amavuta y’igiciro cyinshi, n’inzu yose y’intwaro ze, n’ibyari byose biboneka mu bubiko bwe; nta kintu na kimwe cyari mu nzu ye cyangwa mu butware bwe bwose Hezekiya atababwiye. Nuko umuhanuzi Yesaya aza ku mwami Hezekiya, aramubaza ati: “Abo bagabo bavuze iki? Kandi baturutse he baza aho uri?” Hezekiya aramusubiza ati: “Baturutse mu gihugu cya kure, i Babuloni.” Aramubaza ati: “Babonye iki mu nzu yawe?” Hezekiya arasubiza ati: “Babonye ibintu byose biri mu nzu yanjye; nta na kimwe kiri mu bubiko bwanjye ntababwiye.” Yesaya abwira Hezekiya ati: “Umva ijambo ry’Uwiteka. Dore, iminsi iraje ubwo ibyose biri mu nzu yawe n’ibyo ba so babitse kugeza uyu munsi bizajyanwa i Babuloni; nta na kimwe kizasigara, ni ko Uwiteka avuga. No muri bene bawe bazagukomokaho, abo uzabyara, bazabajyana; kandi bazaba inkone mu ngoro y’umwami w’i Babuloni.” Hezekiya abwira Yesaya ati: “Ijambo ry’Uwiteka uvuganye ni ryiza.” Arongera ati: “Mbese si byiza niba amahoro n’ukuri bizaba mu minsi yanjye?” Ibindi bikorwa bya Hezekiya, n’ubutwari bwe bwose, n’uko yakoze icyuzi n’umuyoboro, akageza amazi mu murwa, ntibyanditswe mu gitabo cy’ibyabaye ku ngoma z’abami b’u Buyuda? Nuko Hezekiya asinzira hamwe na ba sekuruza be; maze umuhungu we Manase yima ingoma mu cyimbo cye. 2 Abami 20:1–21.

The next verse says:

Umurongo ukurikiyeho uravuga uti:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> Manase yari afite imyaka cumi n’ibiri igihe yatangiraga gutegeka, ategeka imyaka mirongo itanu n’itanu i Yerusalemu. Nyina yitwaga Hefiziba. 2 Abami 21:1.

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Byari kugenda bite iyo Umwami Hezekiya aza kwemera ubushake bw’Umwami, agashyira gusa inzu ye ku murongo, maze agapfa? Yahawe indi myaka cumi n’itanu, kandi nyuma y’imyaka itatu havuka Manase mubi. Byari kugenda bite mu 1856, iyo Abadiventisime baza kwemera kwimuka bava i Filadelifiya bajya i Lawodikiya, bagashyira inzu yabo ku murongo maze bagasiga ukuri kw’ishingiro kwa William Miller kudahungabanye? Ntekereza ko tutazigera tumenya igisubizo cy’icyo kibazo, ariko icyo tuzi ni uko “Daniyeli yariyariyemeje mu mutima we ko atazihumanya n’ibyokurya by’umwami, cyangwa n’umuvinyu yanywaga.”

We will continue Daniel chapter one in the next article.

Tuzakomeza igice cya mbere cya Daniyeli mu nyandiko ikurikira.

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