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# The Book of Daniel - Number Forty-Five

Igitabo cya Daniyeli — Nimero Mirongo Inyange na Gatanu

The Symbolic Transformation: Unraveling the Mystery of the Daily in the Book of Daniel

Ihinduka ry’Ikigereranyo: Gusesengura Ibanga ry’Igitambo cya Buri Munsi mu Gitabo cya Daniyeli

Author

Jeff Pippenger

Published

January 9, 2024

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The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.

“Ihoraho rya buri munsi” mu gitabo cya Daniyeli ryamenyekanye na William Miller nk’ikimenyetso cya Roma ya gipagani cyangwa ubupagani, ariko mu minsi y’imperuka ni ikimenyetso cyo kwanga ukuri kw’ibanze kwa William Miller. Rihagarariye iherezo ry’ubwigomeke bwatangiye mu 1863, binyuze mu kwanga uko Miller yasobanukiwe “ibihe birindwi” bya Mose byo mu Balewi makumyabiri na gatandatu. Igihe Abadivantisiti banengaga kumenya neza “ihoraho rya buri munsi” nk’ubupagani, bahinduye ikimenyetso cya Satani bakigira ikimenyetso cya Kristo. Yesaya agaragaza ko uwo murimo wari uguhinduranya ibintu ukabishyira hejuru hasi. Ukwangwa kw’“ihoraho rya buri munsi” kwashyizweho mu myaka ya 1930 (ari cyo gisekuru cya gatatu cy’Abadivantisiti), ariko kwari impaka kuva mu 1901 (ari cyo gisekuru cya kabiri cy’Abadivantisiti). Nk’uko byagenze kuri Isirayeli ya kera, ukwanga ukuri buhoro buhoro kwagejeje ku kwemera ikosa ryari rikubiyemo ibintu bigize icyaha kitababarirwa.

The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.

Icyaha kitabababarirwa ku Bayuda bo kujya impaka, cyagaragajwe igihe bamenyaga imirimo Kristo yakoze ko ari imirimo ya Satani. Isirayeli ya kera ni ikimenyetso nyamukuru cya Isirayeli ya none, kandi Isirayeli ya none yakoze icyo kintu nyine, ariko mu buryo bunyuranye. Bafashe imirimo ya Satani (ubupagani), maze bayitirira Kristo. Ubugome bwo kwigomeka kwa Isirayeli ya kera bukubiyemo no guhitamo Satani ngo abe umwami wabo.

> When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.

> Nuko Pilato amaze kumva iryo jambo, asohora Yesu, yicara ku ntebe y’urubanza ahantu hitwaga ku Mbuga y’Amabuye, ariko mu giheburayo hakitwa Gabata. Kandi hari ku munsi wo gutegura Pasika, kandi byari nk’isaha ya gatandatu; abwira Abayahudi ati: Dore Umwami wanyu! Ariko barasakuza bati: Mukureho, mukureho, bamubambe! Pilato arababaza ati: Mbese mbambe Umwami wanyu? Abatambyi bakuru baramusubiza bati: Nta wundi mwami dufite keretse Kayisari. Nuko amubagabiza ngo ababambwe. Baramujyana, bamukura aho. Yohana 19:13–16.

Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.

Pilato yari uhagarariye Roma ya gipagani, kandi Mushiki wacu White agaragaza ko cya kiyoka cyirukanywe mu ijuru kivugwa mu Ibyahishuwe igice cya cumi na kabiri ari Satani; ariko kandi, mu yindi nsobanuro ya kabiri, icyo kiyoka ni na Roma ya gipagani. Bityo rero icyo kiyoka gishushanywa n’“igitambo gihoraho.” Iherezo ry’ubwigomeke bwa Isirayeli ya kera, igihe batangazaga ku mugaragaro bati: “Nta mwami dufite keretse Kayisari,” ryagereranyaga itangazo ryabo ku mugaragaro ko bari abayoboke b’umwami wabo, kandi umwami wabo yari Satani. Uko kwigomeka ku Mana nk’Umwami kwatangiye mu minsi ya Samweli umuhanuzi, igihe banangaga Imana nk’Umwami wabo maze basaba guhabwa umwami w’umuntu kugira ngo bahwane n’andi mahanga.

> Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.

> Nuko abakuru bose ba Isirayeli bateranira hamwe, basanga Samweli i Rama, baramubwira bati: Dore washaje, kandi abahungu bawe ntibagendera mu nzira zawe; noneho tugenere umwami wo kuducira imanza nk’uko andi mahanga yose afite. Ariko icyo kintu kibabaza Samweli igihe bavugaga bati: Duhe umwami wo kuducira imanza. Nuko Samweli asenga Uwiteka. Uwiteka abwira Samweli ati: Umva ijwi ry’ubu bwoko muri byose bakubwira; kuko atari wowe banze, ahubwo ni jye banze, kugira ngo negekere kubategeka. Nk’uko bakoze imirimo yose kuva ku munsi nabakuye mu Egiputa kugeza n’uyu munsi, bakanyimūra bagakorera izindi mana, ni ko bakugenza nawe. 1 Samweli 8:4–8.

Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.

Isirayeli ya kera ntiyigeze imenya ko yari yaranze Imana, cyangwa ko icyifuzo cyayo cyo kugira umwami wo ku isi cyari kuzagera aho babambisha Umessiya, maze bagahitamo Satani ngo abe umwami wabo. Ubugome bwabo bwari buhishwe amaso yabo n’ibitekerezo byabo bwite byo kwigira abakiranutsi, bibatumaga batekereza ko nubwo bari baranze Imana, bakiri ubwoko bwatoranijwe; kuko, nk’uko babitekerezaga, Imana yari igikomeje umurimo wera w’ubuhanuzi, ndetse na nyuma ya Samweli.

They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.

Basobanuye nabi umurimo w’ubuhanuzi w’abahanuzi, batekereza ko kuba abahanuzi b’Imana bari hagati yabo byabaga bihamya ko ari bo bwoko bwatoranyijwe n’Imana. Ntibabonye ko bari kure y’Imana kandi ko abahanuzi bashakaga kubagarura ku Mana, kuko basobanuraga umurimo w’abahanuzi nk’ikimenyetso cy’uko Imana ari yo ibayobora. Ibyo byabaye nubwo bakomezaga kwanga ubutumwa bwose bw’abahanuzi bohererejwe. Uwo mubeshyi umwe wageze no ku Badiventisime mu 1863.

Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.

Abadivantisiti banze umuryango wari warateranyijwe binyuze mu murimo wa William Miller, maze bahitamo guhinduka itorero ryanditswe mu buryo bwemewe n’amategeko muri uwo mwaka nyine banagamo ubutumwa bwa Mose bw’“ibihe birindwi,” nk’uko bwatanzwe na Eliya (William Miller). Muri uwo mwaka nyine bakoze imbonerahamwe y’ubuhanuzi y’impimbano, itagishoboraga gusomwa, kandi itagishoboraga “kuvuga” nk’uko bivugwa muri Habakuki 2:3, kuko byasabaga inyandiko isobanura kugira ngo yumvikane. Imbonerahamwe za Habakuki zashoboraga gusomwa uko zari ziri, bityo zikabasha “kuvuga”.

Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.

Abadiventisiti banze kwisuzuma ubwabo ku byerekeye amahitamo bagize mu wa 1863, kuko erega bari bafite umuhanuzikazi muri bo, ibyo bikaba byagaragazaga ko ari bo bwoko bw’insigarira bugaragazwa mu gitabo cy’Ibyahishuwe, bwari bufite Umwuka w’Ubuhanuzi. Bagaragaje uwo mwuka n’iyo myifatire byaranze Isirayeli ya kera, kandi ubwo bugome bwatangiye no kwanga umutako wa mbere wavumbuwe na Miller, amaherezo bwabagejeje no kwanga uko Miller yasobanuye umutako wa “the daily” na wo.

Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.

Isirayeli y’iki gihe yanze uko Miller yasobanuraga “igitambo gihoraho,” ikimenyetso cya Roma ya gipagani, na yo ubwayo ikaba ikimenyetso cya Satani, maze ivuga ko “igitambo gihoraho” ari ikimenyetso cya Kristo. Mu yandi magambo, Isirayeli y’iki gihe yahisemo kwemera ikimenyetso cya satani nk’aho ari ikimenyetso cya Kristo. Nk’uko Isirayeli ya kera yatangaje ko itagira undi mwami uretse Kayisari, uhagarariye Roma ya gipagani, na yo ikaba ikimenyetso cya Satani.

In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.

Mu byerekeye ikoreshwa ry’ubuhanuzi, iyo hitamo ryasabaga ko Isirayeli ya none yagombaga gusobanura bundi bushya ibice bya karindwi, umunani n’icyenda byo muri Daniyeli, ari byo bice nyine bishushanywa n’Umugezi wa Ulai, kandi bikaba ari byo byabaye ukwiyongera kw’ubumenyi mu mateka y’Abamileriti. Bari guhatirwa guhindura ibyo bice, kuko igice cya munani kivuga mu buryo butaziguye “ibya buri munsi” incuro eshatu.

Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.

Bahatiwe n’amateka aho iyerekwa ry’uruzi Ulai ryahishuwe, Abamilerite ntibashoboraga kubona ubundi bwami bwo ku isi mbere y’uko Kristo agaruka agashyiraho ubwami Bwe bw’iteka ryose, nk’uko bugaragazwa muri Daniyeli igice cya kabiri. Ni yo mpamvu bafataga ubwami bwa kane bwa Roma nk’ubwami bumwe bufite imisusire ibiri. Iyo misusire yombi yagereranyijwe mu buryo butaziguye mu bice bya karindwi n’icya munani bya Daniyeli. Daniyeli agaragaza ko iyerekwa yahawe mu gice cya munani ryagombaga gusobanurwa rifitanye isano n’iyerekwa ryo mu gice cya karindwi.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.

> Mu mwaka wa gatatu wo ku ngoma y’umwami Belushazari, nabonekewe n’iyerekwa, jyewe Daniyeli, nyuma y’iryo nabonekewe mbere. Danieli 8:1.

The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.

Iyerekwa “yamubonekeye” Daniyeli “ubwa mbere,” ni iyerekwa ryo mu gice cya karindwi.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Mu mwaka wa mbere w’ubwami bwa Belushazari umwami w’i Babuloni, Daniyeli yarose inzozi kandi abona ibyerekwa byo mu mutwe we ari ku gitanda cye; maze yandika izo nzozi, avuga incamake y’ibyabaye. Daniyeli 7:1.

The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.

Ibyerekwa byombi bihagarariye impande ebyiri z’ubwami buvugwa mu buhanuzi bwo muri Bibiliya, bwari bwarabanje kugaragazwa mu gice cya kabiri cya Daniyeli. Ubwami bune bwa Babuloni, Abamedi n’Abaperesi, Ubugiriki n’Uburoma bwongeye kuvugwa mu gice cya karindwi, hanyuma bwongera no mu gice cya munani, ariko hakabaho itandukaniro hagati y’imiterere ya politiki y’ubwami bune n’imiterere y’idini y’ubwami bune. Mu gice cya karindwi cya Daniyeli, ubwo bwami bugaragazwa n’inyamaswa z’inkazi, ariko mu gice cya munani ubwo bwami bw’ubwo bugaragazwa n’inyamaswa zo mu rusengero. Daniyeli yifuzaga gusobanukirwa iyerekwa ryo mu gice cya karindwi, maze Gaburiyeli araza kugira ngo arimusobanurire.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.

> Jyewe Daniyeli, nashavurijwe mu mwuka wanjye nkiri hagati mu mubiri wanjye, kandi ibyo neretswe n’umutima wanjye birampangayikisha. Nuko neegera umwe mu bari bahagaze aho, mubaza ukuri kw’ibyo byose. Nuko arambwira, amenyesha ubusobanuro bw’ibyo bintu. Izo nyamaswa nini, uko ari enye, ni abami bane bazaturuka mu isi. Ariko abera b’Isumbabyose bazahabwa ubwami, kandi bazaburagwa iteka ryose, ndetse iteka n’iteka ryose. Daniyeli 7:15–18.

Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.

Daniyeli yabwiwe ko ya nyamaswa zine zari ubwami bune bwo ku isi bwagombaga kubaho kugeza ubwo ubwami bw’Imana bw’iteka bwashinzwe, bihuye n’ibivugwa muri Daniyeli igice cya kabiri. Hagombaga kubaho ubwami bune bwo ku isi bwabanzirizaga ukuza k’ubwami bw’Imana bw’iteka, nk’uko byagereranyijwe n’urutare rwaciwe ku musozi rukuzura isi yose mu gice cya kabiri.

Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.

Mushiki wacu White yajyanye ugusobanukirwa kw’Abamillerite kuri bwa bwami bune kure cyane y’uko Abamillerite ubwabo babusobanukirwaga, igihe yavugaga ku nyamaswa yo ku isi yo mu Ibyahishuwe igice cya cumi na gatatu.

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.

> “Muri iki gihe haza gutangizwa ikindi kimenyetso. Umuhanuzi aravuga ati: ‘Ndeba indi nyamaswa izamuka iva mu isi; kandi yari ifite amahembe abiri asa n’ay’umwana w’intama.’ Umurongo wa 11. Imimerere y’iyi nyamaswa n’uburyo izamutsemo byombi byerekana ko igihugu ihagarariye kidasa n’ibyagaragajwe mu bimenyetso byabanje. Ubwami bukomeye bwategetse isi bwashyikirijwe umuhanuzi Daniyeli nk’inyamaswa z’inkazi, buzamuka igihe ‘imiyaga ine yo mu ijuru yakubaganaga ku nyanja nini.’ Daniyeli 7:2. Mu Byahishuwe igice cya cumi na karindwi, marayika yasobanuye ko amazi ahagarariye ‘amoko, n’imbaga nyamwinshi, n’amahanga, n’indimi.’ Ibyahishuwe 17:15. Imiyaga ni ikimenyetso cy’amakimbirane. Imiyaga ine yo mu ijuru ikubaganira ku nyanja nini ihagarariye ibihe biteye ubwoba by’intsinzi n’impinduramatwara, ari byo ubwami bwagejejeho ububasha.” Intambara Ikomeye, 439.

The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.

Inyamaswa ni ibimenyetso by’intsinzi zagezweho ubwo ubwo bwami bwageraga ku butegetsi. Mu buryo bw’ubuhanuzi, inyamaswa y’inkazi igereranya ububasha bwa politiki, ubukungu n’ubwa gisirikare bw’ubwami. Ubwami bumwe bwagereranyijwe muri Daniyeli igice cya kabiri n’icya karindwi, ni na bwo bugaragazwa no mu gice cya munani; ariko aho bwo bwose bufitanye isano n’ibintu bikomoka ku buturo bwera bw’Imana, bityo bukagereranya igice cy’idini cy’ubwo bwami, kuko bwose bwari ihuriro ry’Itorero na Leta.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.

> Mu mwaka wa gatatu wo ku ngoma y’umwami Belushazari, jyewe Daniyeli nongeye kubonekerwa n’iyerekwa, rikurikiye iryambonekeye mbere. Nabonye mu iyerekwa; maze nkiri ndireba, mbona ndi i Shushani mu ngoro, iri mu ntara ya Elamu; kandi nabonye mu iyerekwa ko nari iruhande rw’uruzi rwa Ulayi. Nuko nzamura amaso ndareba, maze mbona intama y’isekurume ihagaze imbere y’uruzi, ifite amahembe abiri; ayo mahembe yombi yari maremare, ariko irimwe ryarutaga irindi uburebure, kandi iryarushaga irindi ryari ryameze nyuma. Mbona iyo ntama y’isekurume isunikira iburengerazuba n’amajyaruguru n’amajyepfo; ku buryo nta nyamaswa n’imwe yashoboraga guhagarara imbere yayo, kandi nta n’iyashoboraga kurokora umuntu mu kuboko kwayo; ahubwo yakoraga ibyo yishakiye, ikomera cyane. Nuko nkiri ntekereza, mbona haza ihene y’isekurume iturutse iburengerazuba, iza ku buso bw’isi hose, idakora hasi; kandi iyo hene yari ifite ihembe rikomeye hagati y’amaso yayo. Nuko isanga ya ntama y’isekurume y’amahembe abiri, iyo nari nabonye ihagaze imbere y’uruzi, iyisanganira yiruka ifite uburakari bw’imbaraga zayo. Nuko nyibona yegera ya ntama y’isekurume, maze irayirakarira cyane, irayikubita, ivuna amahembe yayo abiri; kandi nta mbaraga zari muri ya ntama zayibashishaga kuyihagarara imbere. Ahubwo iyo hene irayikubita hasi, irayikandagira; kandi nta n’umwe wari ushobora kurokora ya ntama mu kuboko kwayo. Ni cyo cyatumye ya hene y’isekurume ikomera cyane rwose; ariko imaze gukomera, rya hembe rikomeye riravunika; maze mu mwanya waryo hamera andi mahembe ane akomeye, yerekeye ku miyaga ine y’ijuru. Daniyeli 8:1–8.

Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.

Igice cya munani gitangira Daniyeli ahamya ko icyo gihe yari akiriho mu mateka y’ubwami bwa mbere bw’ubuhanuzi bwa Bibiliya (Babuloni), ariko iyerekwa rye ntiryagaragaje ikimenyetso icyo ari cyo cyose cyagombaga guhagararira Babuloni, kuko ritangirana n’isekurume y’intama ryagereranyaga ubwami bwa kabiri bwo ku isi bwa Medo-Persia. Kubura kw’ikimenyetso cya Babuloni ni ikigambiriwe, kuko kimwe mu biranga by’ingenzi Babuloni ari uko ihagararira ubwami bukurwaho, hanyuma bukazasubizwaho, nk’uko byashushanyijwe n’“ibihe birindwi” Nebukadinezari yamaze aba nk’inyamaswa. Muri ibyo “bihe birindwi” hagaragaramo igice cya Babuloni yo mu buryo bw’umwuka (ubupapa), kuko ubupapa ari bwo bwami bwibagiranye imyaka mirongo irindwi y’ikigereranyo, muri yo bwari bufite igikomere cyica. Kuba Daniyeli agaragaza ko yakiriye iyerekwa “mu mwaka wa gatatu w’ingoma y’umwami Belushazari,” bishyira ahagaragara ko Babuloni ari bwo bwami bubanziriza ubwami bwa kabiri bwa Medo-Persia, ariko binashimangira Babuloni nk’ubwami bwihishe, cyangwa bwibagiranye, bwibagirana mu minsi y’umwami umwe.

The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.

Inyamaswa zo mu gice cya munani si inyamaswa z’inkazi; ni inyamaswa zakoreshwaga nk’ibitambo mu murimo wo mu buturo bwera. Ubwami bwa kane bugaragazwa nk’“ihembe rito,” si nk’inyamaswa; ariko amahembe yari kimwe mu bigize ubuturo bwera bw’Imana, kuko ibicaniro byo mu buturo bwera bw’Imana byagiraga amahembe mu miterere yabyo.

Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.

Si ubwami bune bw’ubuhanuzi bwonyine bwagereranyijwe na Daniyeli akoresheje amagambo y’urusengero, ahubwo n’inkuru ivugwa muri icyo gice irimo amagambo menshi akomoka mu buryo butaziguye ku murimo wo mu rusengero rw’Imana. Iyo nkuru yo muri icyo gice itangwa hakoreshejwe amagambo y’Igiheburayo yakuwe mu murimo wo mu rusengero, kandi nanone igikorwa cyo gutamba igitambo mu murimo wo mu rusengero cyubatswe mu miterere y’icyo gice. Kuba Daniyeli yarahuje nkana igice cya karindwi n’icya munani, bituma abashaka kubona babasha gusobanukirwa ko igice cya karindwi kigaragaza imitegekere ya politiki y’ubwami bwo mu buhanuzi bwa Bibiliya, naho igice cya munani kikagaragaza imitegekere y’idini y’ubwami bwo mu buhanuzi bwa Bibiliya.

Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.

Abadivantisime yahatiwe guhisha uku kuri ikoresheje imigani ya satani, kuko uku kubimenya kugaragaza ko amabuye y’agaciro ya Miller yari uko Imana yayateganyije rwose. Ukwanga kwabo uko Miller yasobanukiwe “iby’imbonekarimwe bya buri munsi,” kugaragazwa nk’ikirego cy’uko “Imana nta gusobanukirwa yari ifite,” kuko bavuga ko igihe Imana yahaga Miller urwego rw’ishingiro (ibinyujije mu murimo w’abamarayika bera), rutari nyarwo.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Mu by’ukuri guhindura ibintu kwanyu ukabishyira uko mutabigenewe bizabarwaho nk’ibumba ry’umubumbyi; kuko se igikorwa cyabwira uwagikoze kiti: Ntiyandemye? Cyangwa ikiremwamuntu cyabwira uwakiremye kiti: Nta bwenge yari afite? Yesaya 29:16.

The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.

Imiterere y’imvugisho ya Miller ni yo miterere y’ubuhanuzi yamenye kandi akayikoresha; ariko kuva mu 1863 gukomeza, Abadiventisiti basubiye ku ishyirwa mu bikorwa ry’inyigisho za tewolojiya z’Abaporotesitanti bayobye na Kiliziya Gatolika, kugira ngo bahishe amabuye y’agaciro y’inzozi za Miller. Abadiventisiti bemeye imiterere y’ikinyoma (ikintu cyabumbwe), kugira ngo bange umurimo, kandi banange n’Umubumbyi w’uwo murimo. Mu kubigenza batyo, bavuga ko Umubumbyi w’uwo murimo adafite gusobanukirwa. Kwanga iyo miterere byari, kandi n’ubu biracyari, ukwanga ukwiyongera k’ubumenyi kwafunguwe mu 1798. Abanga ukwiyongera k’ubumenyi banga umurimo n’Umubumbyi w’uwo murimo, kandi mu mvugo ya Daniyeli bari “ababi”.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Benshi bazezwa, bazatunganywa, kandi bazogirwa beranda; ariko abanyavyaha bazokora ivy'ubunyavyaha: kandi nta n'umwe mu banyavyaha azotahura; ariko abanyabwenge bazotahura. Daniyeli 12:10.

The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.

“ababi bazakomeza gukora ibibi,” bityo hagaragazwa ukwanga ukuri kugenda kurushaho no gukara buhoro buhoro. Ukwanga k’umubi urwo rwego rw’imitekerereze ni ukwanga Imana, kandi na Yo ikanga umubi kubera uko kwanga ashaka gushyira mu bikorwa akoresheje urwego rw’impimbano rw’imitekerereze.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Abantu banjye bararimbuka bazize kubura ubumenyi; kuko wanze ubumenyi, nanjye nzakwanga, kugira ngo utazaba umutambyi wanjye; kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Hoseya 4:6.

God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”

Abantu b’Imana, bari “abatambyi” b’Imana kuva mu 1844 kugeza mu 1863, baranzwe no kwangwa bitewe no kubura “ubumenyi” bwari bwarongerejwe mu murimo wa William Miller. Ni ngombwa kwita ku rwego rw’ibivugwa mu murongo wa gatandatu wo muri Hoseya, kuko urwo rwego rugaragaza ubwigomeke bugenda bwiyongera burwanya ukuri, bugereranywa n’“ubumenyi.”

> Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.

> Nimwumve ijambo ry’Uwiteka, mwa bana ba Isirayeli mwe: kuko Uwiteka afitanye urubanza n’abatuye iki gihugu, kuko muri iki gihugu ata kuri kuhari, nta mbabazi zihari, kandi nta kumenya Imana kuhari. Kurahira ibinyoma, no kubeshya, no kwica, no kwiba, no gusambana, biragwirirana; kandi amaraso akurikirana andi maraso. Ni cyo gituma igihugu kizaboroga, kandi umuntu wese ukibamo azacogora, hamwe n’inyamaswa zo mu gasozi, n’ibiguruka byo mu kirere; ndetse n’amafi yo mu nyanja azakurwamo. Nyamara ntihakagire umuntu ugira uwo atonganya, kandi ntihakagire ugira uwo ahana; kuko abantu bawe bameze nk’abatongana n’umutambyi. Ni cyo gituma uzagwa ku manywa, kandi n’umuhanuzi azagwa hamwe nawe nijoro, kandi nzarimbura nyoko. Ubwoko bwanjye burimbuwe no kubura kumenya: kuko wanze kumenya, nanjye nzakwanga, kugira ngo ntukomeze kuba umutambyi wanjye: kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Uko bagwiraga, ni ko bancumuragaho: ni cyo gituma icyubahiro cyabo nzagihindura isoni. Barya ibyaha by’ubwoko bwanjye, kandi imitima yabo bayishyize ku bugome bwabo. Kandi bizamera kimwe ku bantu no ku mutambyi: kandi nzabahana ibihwanye n’inzira zabo, mbiture ibyo bakoze. Kuko bazarya, ariko ntibahage; bazasambana, ariko ntibazagwira: kuko baretse kwita ku Uwiteka.

> Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.

> Ubusambanyi n’umuvinyu na divayi nshya bikura umutima. Abantu banjye baragisha inama ibishushanyo byabo by’ibiti, kandi inkoni yabo ikababwira; kuko umwuka w’ubusambanyi wabateye kuyoba, kandi basambanye bava munsi y’Imana yabo. Batambira ku mpinga z’imisozi, bagatwikira imibavu ku dusozi, munsi y’ibiti by’imyelayo n’imipopo n’imisadari, kuko igicucu cyabyo ari cyiza; ni cyo gituma abakobwa banyu bazasambana, n’abageni banyu bakarenga ku rushako. Sinzahana abakobwa banyu igihe basambana, cyangwa abageni banyu igihe barenga ku rushako; kuko bo ubwabo bitandukanya bakajyana n’indaya, kandi bagatambira hamwe n’abamaraya; ni cyo gituma abantu badafite ubwenge bazagwa. Nubwo wowe Isirayeli wasambanye, ntihagire Yuda igira icyaha; kandi ntimukajye i Gilugali, habe no kuzamuka i Betaveni, cyangwa ngo murahire muti muti: Uwiteka ariho. Kuko Isirayeli yasubiye inyuma nk’inyana y’ingore yanze kugenda; noneho Uwiteka azayaragira nk’umwana w’intama ahantu hanini. Efurayimu yifatanyije n’ibigirwamana: nimumureke. Ikinyobwa cyabo cyabaye umururumba; bakomeje gusambana ubutitsa; abatware be bakunda iby’isoni, bati: Nimuduhere. Umuyaga wamuboheye mu mababa yawo, kandi bazakorwa n’isoni ku bw’ibitambo byabo. Hoseya 4:1–19.

The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.

Iburira rya Hoseya ni iri ngo “Uwiteka afitanye urubanza n’abatuye igihugu, kuko mu gihugu hatabamo ukuri, nta mbabazi, kandi nta kumenya Imana.” Abadiventisti ni ubwoko bw’Imana bwo mu minsi y’imperuka. Ku munsi wa wa mugabo ufite uburoso bw’umukungugu yinjiye mu cyumba cya Miller, Abadiventisti, harimo abantu, abatambyi, n’abahanuzi “udasobanukiwe azagwa,” kuko bazaba “bifatanyije n’ibigirwamana.” Ibigirwamana byabo ni inyigisho zabo z’impimbano, ziboshywe mu rwego rw’impimbano.

The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.

Ubugome bugereranywa no kwanga ukwiyongera k’ubumenyi ni ukwiyongera kw’ubugome buhoro buhoro kugera aho igihe cy’igeragezwa cyabo kirangirira, hatangajwe ko bifatanije n’inyigisho z’impimbano zihanagurwa mu cyumba cya Miller. Ubugome bwabo bugaragazwa nk’ikorwa ry’ubusambanyi rikomeza ubudasiba. Kuva mu 1863 gukomeza kugeza igihe cy’igeragezwa gifunze, bakomeza kwigomeka ubudahwema kugeza ubwo barutswa mu kanwa k’Umwami.

The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.

Ubugome bwo kwanga ubumenyi bwagaragajwe no “guhora” basambana, kandi nubwo atari ijambo rimwe ry’Igiheburayo, ubusobanuro ni bumwe n’ubw’ijambo ry’Igiheburayo “tamid” risobanura “gukomeza ubudahwema,” kandi iryo ni ryo ryahinduwemo “ibya buri munsi” mu gitabo cya Daniyeli.

We will continue our study of the four kingdoms of Bible prophecy in the next article.

Tuzakomeza inyigisho yacu ku bwami bune bwo mu buhanuzi bwa Bibiliya mu nyandiko ikurikira.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Hanyuma mbona ku byerekeye ‘Daily,’ ko ijambo ‘igitambo’ ryarongewemo n’ubwenge bw’abantu, kandi ko ritari iry’umwandiko; kandi ko Umwami yahaye igitekerezo cyaryo cy’ukuri abatangaje ijwi ry’igihe cy’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuriye ku gitekerezo nyakuri cya ‘Daily;’ ariko kuva mu 1844, mu rujijo, hakiriwe ibindi bitekerezo, maze umwijima n’urujijo birakurikiraho.” Review and Herald, November 1, 1850.

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