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# The Book of Daniel - Number Fifty-Four

Igitabo cya Daniyeli - Nimero Mirongo Itanu n’Enye

Unveiling the Last Days: Daniel’s Quest for Understanding

Guhishurwa kw’Iminsi y’Imperuka: Ugushaka kwa Daniyeli Ubusobanukirwe

Author

Jeff Pippenger

Published

January 18, 2024

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We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Twasoje inyandiko iheruka tuvuga amagambo yo mu gitabo cyitwa *Prophets and Kings*, aho Mushiki wa White yagaragaje ko Daniyeli yashakaga “gusobanukirwa isano iri hagati y’ubunyage bw’imyaka mirongo irindwi, nk’uko bwahanuwe binyuze kuri Yeremiya, n’imyaka ibihumbi bibiri na magana atatu yumvise mu iyerekwa intumwa yo mu ijuru ivuga ko izashira mbere y’uko ubuturo bwera bw’Imana butunganywa.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

> “Binyuze mu yerekwa rindi, urumuri ruruseho rwamurikiye ibyabaga byo mu gihe kizaza; kandi ni ku musozo w’iri yerekwa ni ho Daniyeli yumvise ‘uwera umwe avugana, undi wera abwira uwo wera wavugaga ati, Iryo yerekwa rizageza he?’ Daniyeli 8:13. Igisubizo yahawe ngo, ‘Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzahumanurwe’ (umurongo wa 14), cyamuteje urujijo rukomeye. Yashatse cyane kumenya ubusobanuro bw’iryo yerekwa. Ntiyashoboraga gusobanukirwa isano iri hagati y’imyaka mirongo irindwi y’ubunyage, nk’uko yari yarahanuwe na Yeremiya, n’iyo myaka ibihumbi bibiri na magana atatu yumvise mu iyerekwa intumwa yo mu ijuru itangaza ko izabanza gushira mbere y’uko ubuturo bwera bw’Imana buhumanurwa. Marayika Gaburiyeli yamuhaye ubusobanuro bw’igice; nyamara igihe umuhanuzi yumvaga amagambo ngo, ‘Iryo yerekwa … rizasohora mu minsi myinshi,’ yaguye igihumure. Yanditse ibyabayeho ati, ‘Nuko jyewe Daniyeli ndagwa igihumure, mara iminsi ndwaye; hanyuma ndabyuka nkora umurimo w’umwami; kandi natangajwe n’iryo yerekwa, ariko ntihagira urimenya.’ Imirongo ya 26, 27.” Abahanuzi n’Abami, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

Abayoboke ba Miller ntibigeze bagera ku gusobanukirwa kuzuye ubutumwa bw’ishingiro babwirizaga. Igihe cyageze intare yo mu muryango wa Yuda ishaka gutanga andi makuru ku byerekeye “ibihe birindwi,” binjira mu mibereho ya Lawodikiya, maze nyuma y’imyaka irindwi banga burundu umucyo w’“ibihe birindwi.” Ntibigeze babona isano ryuzuye riri hagati y’imyaka mirongo irindwi n’imyaka ibihumbi bibiri na magana atatu, ibyo Daniyeli yari yarashatse cyane gusobanukirwa. Daniyeli ahagarariye ubwoko bw’Imana bwo mu minsi y’imperuka.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Igihugu kunezererwa amasabato yacyo ni igice cy’isezerano ryahawe Isirayeli ya kera, ryari rikubiyemo umucyo wo kuruhuka kw’igihugu buri mwaka wa karindwi. Iryo sezerano ryarimo uruziga rw’imyaka irindwi rwisubiraga inshuro ndwi. Ryarimo kurekurwa no gusubizwa kw’imitungo n’abacakara ku iherezo rirangiza urwo ruziga ndwi rw’imyaka irindwi (imyaka mirongo ine n’icyenda) mu gihe cy’umunsi mukuru uzwi nk’Yubile. Abayuda bari baranze kumvira ayo mahame y’isezerano, kandi 2 Ngoma hagaragaza ko imyaka mirongo irindwi y’ubunyage, yavuzweho na Yeremiya umuhanuzi, yagereranyaga imyaka magana ane na mirongo icyenda y’ubwigomeke bwabanje. Mu myaka magana ane na mirongo icyenda, iyo Isirayeli ya kera iza kuba yarumviye amabwiriza ari muri iryo sezerano nk’uko yashyizweho mu Balewi makumyabiri na gatanu, haba harabaye igiteranyo cy’imyaka mirongo irindwi muri iyo igihugu cyaruhutse. Umwaka wa Bibiliya ugizwe n’iminsi magana atatu na mirongo itandatu, kandi iminsi magana atatu na mirongo itandatu ikubwe na karindwi (“inshuro ndwi”) bingana n’iminsi ibihumbi bibiri na magana atanu na makumyabiri.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Imyaka mirongo irindwi ifitanye isano rwose no kuruhuka kw’ihugu, kandi uko kuruhuka kw’ihugu na ko gufitanye isano rwose n’“ibihe birindwi.” Daniyeli yashakaga “gusobanukirwa isano” iri hagati y’“ubunyage bw’imyaka mirongo irindwi,” n’“imyaka ibihumbi bibiri na magana atatu” “mbere yo kwezwa kw’ubuturo bwera bw’Imana.” Bityo rero yashakaga gusobanukirwa isano iri hagati y’iyerekwa rya “chazon” n’iyerekwa rya “mareh.” Ntibishoboka gusobanukirwa uwo sano utemeye kuruhuka kw’ihugu kuvugwa mu Balewi makumyabiri na gatanu na makumyabiri na gatandatu, gufitanye isano n’ubunyage bw’imyaka mirongo irindwi bwavuzwe na Yeremiya. Niba utizera ko “ibihe birindwi” bigereranya igihe cy’ubuhanuzi cy’imyaka ibihumbi bibiri na magana atanu na makumyabiri, uba wikuye mu mubare w’abagereranywa na Daniyeli mu minsi y’imperuka. Abamileriti bizeraga ko “ibihe birindwi” byari ubuhanuzi bw’igihe, ariko Ubadivantisiti ntibagikibyemera.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Daniyeli, kimwe n’abahanuzi bose, agereranya ubwoko bw’Imana ku mperuka y’isi, kandi amagambo ya Mushiki wa White yerekeye icyifuzo cye cyo gusobanukirwa isano iri hagati y’imyaka mirongo irindwi (ya “bihe birindwi”) n’imyaka ibihumbi bibiri na magana atatu, agereranya icyifuzo ubwoko bw’Imana bwo mu minsi y’imperuka bukwiriye kugira. Nk’uko byavuzwe mu nyandiko zabanje, nta kuri na kumwe kugaragazwa ku mbonerahamwe zo mu 1843 no mu 1850 kudashyigikiwe mu buryo butaziguye (kandi kenshi) mu nyandiko za Mushiki wa White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Amabuye y’agaciro ya Miller azarabagirana inshuro icumi kurushaho mu Gutaka kwa Saa Sita z’ijoro ko mu minsi y’imperuka, kandi muri uko kurabagirana ayo mabuye y’agaciro agereranya ikigeragezo cya nyuma ku bakobwa b’inkumi bo mu Adventizimu. Ayo mabuye y’agaciro ni ukuri kw’ishingiro kugaragazwa ku bisate bya Habakuki, ndetse n’amabuye y’agaciro yari mu gasanduku yashyizwe ku meza yari hagati mu cyumba cya Miller. Ikigeragezo cy’ishingiro ni cyo kigeragezo cya nyuma, ariko ni na ko biri ku bubasha bwa Mwuka w’Ubuhanuzi. Kwanga ukuri kw’ishingiro, kwagereranyijwe n’amabuye y’agaciro mu nzozi za Miller, ni no kwanga icyarimwe Mwuka w’Ubuhanuzi.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

> “Uburiganya bwa nyuma cyane bwa Satani buzaba ubwo gutuma ubuhamya bwa Mwuka w’Imana butagira umumaro. ‘Aho kutari iyerekwa, abantu bararimbuka’ (Imigani 29:18). Satani azakora abigiranye ubuhanga bwinshi, mu buryo bunyuranye kandi akoresheje ibikoresho bitandukanye, kugira ngo ahungabanye ibyiringiro by’ubwoko bw’Imana bw’insigarira mu buhamya nyakuri. Azazana amayerekwa y’ibihimbano kugira ngo ayobye, kandi azavanga ibinyoma n’ukuri, bityo atume abantu babigirira urwango ku buryo bazafata ikintu cyose cyitirirwa amayerekwa nk’ubwoko bw’ubusazi bwo mu by’umwuka; ariko imitima inyakuri, ibigereranyije ibinyoma n’ukuri, izashobozwa kubitandukanya.” Selected Messages, volume 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Ubu turi gusuzuma ukwiyongera kw’ubumenyi kwabaye mu mateka y’Abamillerite kuva mu 1798 kugeza mu 1844, ariko turagaragaza ko, nubwo Abamillerite bari bafite ukuri mu gushyira mu bikorwa ubuhanuzi, bari bafite aho bagarukira bitewe n’amateka barerewemo. Ubu turi mu minsi y’imperuka, no mu gisekuru cya nyuma (icya kane) cy’Abadiventisime. Muri iki gihe, Abadiventisime yinjijwemo cyane inyigisho n’imiziririzo y’imigenzo n’umuco (imitako y’ibihimbano) ku buryo itakizi ukundi ukuri shingiro kwari ukuhe. Kutamenya uko kuri icyo ari cyo bibuza Abadiventisime gusobanukirwa n’akamaro k’uko kuri, kandi bigatuma amabwiriza asubirwamo yo kurinda no kubungabunga uko kuri ata cyo aba amaze.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Mbere y’uko dukomeza kujya imbere mu busobanuro bwa Gaburiyeli ku byerekeye iyerekwa ry’Umugezi wa Ulayi, turabanza kuvuga ku ngingo nke zifitanye isano n’ukuri kw’ishingiro hamwe n’ubutware bwa Mwuka w’Ubuhanuzi. Abanyatewolojiya bo muri iki gihe bavuga ko igice gikurikira kigaragaza ko ubuhanuzi bw’igihe burebure kurusha ubundi bwose muri Bibiliya ari imyaka ibihumbi bibiri na magana atatu.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

> “Uko abigishwa babonye, igihe babwirizaga ‘ubutumwa bwiza bw’ubwami’ mu kuza kwa mbere kwa Kristo, ni ko kwabonye isubiriro mu mibereho y’abatangaje ubutumwa bwo kuza kwe kwa kabiri. Nk’uko abigishwa bagiye babwiriza bati: ‘Igihe kiruzuye, kandi ubwami bw’Imana buri bugufi,’ ni ko na Miller na bagenzi be batangaje ko igihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma kivugwa muri Bibiliya cyari kigiye kurangira, ko urubanza rwari ruri bugufi, kandi ko ubwami bw’iteka bwari bugiye gutangizwa. Kubwiriza kw’abigishwa ku byerekeye igihe kwari gushingiye ku byumweru mirongo irindwi byo muri Daniyeli 9. Ubutumwa bwatanzwe na Miller na bagenzi be bwatangazaga irangira ry’iminsi 2300 yo muri Daniyeli 8:14, iyo byumweru mirongo irindwi bigize igice cyayo. Kubwiriza kwa buri ruhande kwari gushingiye ku isohozwa ry’igice gitandukanye cy’icyo gihe kimwe gikomeye cy’ubuhanuzi.”

> “Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

> “Nk’uko abigishwa ba mbere na bo byari bimeze, William Miller na bagenzi be ntibiyumvishaga ubwabo mu buryo bwuzuye icyo ubutumwa bitwaje bwari busobanura. Amakosa yari amaze igihe kirekire yarashinze imizi mu itorero yababujije kugera ku isobanuro nyakuri ry’ingingo ikomeye yo mu buhanuzi. Ni cyo cyatumye, nubwo batangaje ubutumwa Imana yari yabashinze guha ab’isi, ariko kubera kutamenya neza icyo busobanura, bagezweho no gucika intege.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Iyo mirongo ivuga iti: “Miller na bagenzi be batangaje ko igihe cy’ubuhanuzi kirekire kurusha ibindi byose kandi cya nyuma kigaragazwa muri Bibiliya cyari kigiye kurangira,” kandi abahanga mu bya tewolojiya bavuga ko igihe cy’ubuhanuzi kirekire kurusha ibindi byose kandi cya nyuma ari imyaka ibihumbi bibiri na magana atatu. Bakomeza bavuga ko ari cyo Sister White agaragaza muri uwo murongo, kuko, uko babivuga, arimo avugana mu buryo butaziguye iby’igihe cy’imyaka ibihumbi bibiri na magana atatu. Ntibabona isano iri hagati y’imyaka mirongo irindwi n’igihe cy’imyaka ibihumbi bibiri na magana atatu. Ntibabona umucyo Daniyeli yashakaga gusobanukirwa.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen White yari Umillerite, kandi yari azi ubutumwa bwari bwarashyizwe ku gishushanyo cy’abapayiniya cyo mu 1843, no ku gishushanyo cy’abapayiniya cyo mu 1850 cyasohowe na F. D. Nichols. Igishushanyo cyo mu 1850, cyakozwe na Nichols, cyateguriwe mu rugo rwa Nichols muri cya gihe nyine ubwo James na Ellen White babanaga na Nichols. Igihe cy’ubuhanuzi kirekire kurusha ibindi muri Bibiliya, kigaragazwa kuri ibyo bishushanyo byombi, si cya myaka ibihumbi bibiri na magana atatu, ahubwo ni “ibihe birindwi,” byo mu Balewi makumyabiri na gatandatu.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Kuvuga ko igice cyabanje ari ukugaragazwa kwahumetswe kugaragaza ko imyaka ibihumbi bibiri na magana atatu ari yo gihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma, ni ugushyira inyandiko za Mushiki wa White mu kwivuguruza. Niba yarizeraga ibyo abahanga mu bya tewolojiya bavuga kuri iki gice, none se bivuze iki igihe ashyigikira ibishushanyo bishimangira “ibihe birindwi?”

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Mbonye ko igishushanyo cyo mu 1843 cyayoborwaga n’ukuboko k’Umwami, kandi ko kitagombaga guhindurwa; ko imibare yari imeze nk’uko Yashakaga; ko ukuboko Kwe kwari kuri cyo kandi kwahishe ikosa ryari muri imwe mu mibare, ku buryo nta muntu wabashaga kuribona, kugeza aho ukuboko Kwe kuvanirwaho.” Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Abifuza gushyigikira imigenzo yabo n’imigani yabo bashobora kuvuga yuko ku mbonerahamwe ya 1843, Umwami yari yararambitse ukuboko kwe ku ikosa rya “ibihe birindwi,” kugeza igihe yaje gukuraho ukuboko kwe nyuma y’aho. Ikibazo kiri muri iyo nyito ni uko Mushiki waacu White yagaragaje igihe Umwami yakuyemo ukuboko kwe ku mibare; ukuboko kwe kwakuweho mbere y’itariki ya 22 Ukwakira 1844, nyuma gato yo gucika intege kwa mbere. Mu buhamya bwe bw’icyo gikorwa, agaragaza ikosa ryakosowe, kandi biragaragara neza ko iryo kosa ritari iry’“ibihe birindwi.”

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Abo bizerwa, bacitse intege kubera gucika intege kwabo, batashoboraga gusobanukirwa impamvu Umwami wabo ataje, ntibasiganywe mu mwijima. Bongeye kuyoborwa kuri Bibiliya zabo kugira ngo bashakashake ibihe by’ubuhanuzi. Ukuboko k’Umwami kwavanwe ku mibare, kandi ikosa rirasobanurwa. Babonye ko ibihe by’ubuhanuzi byageraga ku wa 1844, kandi ko ibimenyetso bimwe bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiraga mu wa 1843, byagaragazaga ko byari kurangira mu wa 1844.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Igihe ukuboko k’Umwami “kwakuwemo ku bishushanyo, kandi ikosa rikaba ryarasobanuwe,” ni bwo baje kumenya “ko ibihamya bimwe bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiye mu 1843, byagaragazaga ko byari kurangira mu 1844.” Ibihe by’ubuhanuzi byabanje gutekerezwa ko byarangiriye mu 1843, bishushanyijwe ku mbonerahamwe yo mu 1843, ari yo mbonerahamwe buri umwe mu babwiriza b’Abamilerite magana atatu yakoreshaga. Ibihe by’ubuhanuzi bishushanyijwe kuri iyo mbonerahamwe byarangiraga mu 1843, ni imyaka ibihumbi bibiri na magana atatu yo muri Daniyeli igice cya munani, umurongo wa cumi na kane, n’imyaka ibihumbi bibiri na magana atanu na makumyabiri yo muri Abalewi makumyabiri na gatandatu, hamwe n’imyaka igihumbi na magana atatu na mirongo itatu n’itanu yo muri Daniyeli cumi na kabiri. Nyuma yo gucika intege kwa mbere, Umwami yakuye ukuboko kwe kuri iryo kosa, maze Abamilerite bamenya ko ibihamya bimwe byagaragazaga iherezo ry’ibyo bihe by’ubuhanuzi mu 1843, mu by’ukuri byerekanaga ko byarangiriye mu 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

Igishushanyo cyo mu mwaka wa 1850 cyakozwe mu 1850, hanyuma gitangira kugurishwa muri Mutarama 1851. Ellen White yanditse ko icyo gishushanyo na cyo cyari ugusohora kwa Habakuki, nk’uko na we yari yaranditse ku byerekeye igishushanyo cyo mu 1843. Icyo gishushanyo na cyo cyagaragazaga igihe cy’ubuhanuzi kirekire kurusha ibindi nk’ “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Nabonye ko Imana yari mu gutangaza imbonerahamwe yakozwe na Mwene Data Nichols. Nabonye ko muri Bibiliya harimo ubuhanuzi bw’iyi mbonerahamwe, kandi niba iyi mbonerahamwe yaragenewe ubwoko bw’Imana, niba ihagije ku muntu umwe iba ihagije no ku wundi, kandi niba umwe yari akeneye indi mbonerahamwe ishushanyijwe ku gipimo kinini kurushaho, bose bayikeneye ku rugero rungana.” Manuscript Releases, volume 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Kuvuga ko amagambo ya Mushiki wa White yerekeye ko Abamillerite “batangaje ko igihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma kigaragazwa muri Bibiliya cyari kigiye kurangira,” ari ukuri, ni byo koko, kuko babikoze. Ariko kuvuga ko icyo “kirekire kurusha ibindi” “gihe cy’ubuhanuzi” ari imyaka ibihumbi bibiri na magana atatu, bihindura ubuhamya bwa Mushiki wa White bukihabanya ubwabwo, kandi bukihabanya n’inyandiko z’amateka. Kwemera uwo mugani ni ukwemera ikinyoma, kandi mu minsi y’imperuka abahitamo kwemera ikinyoma, babikora kuko badakunda ukuri.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Yesu ntiyikingirije mu buryo bw’igitangaza urukingo rw’ubwoko runaka rw’ikinya cyo mu ijuru kugira ngo ashobore kunyura mu mibabaro y’umusaraba. Yesu yababaranye imibabaro mvajuru, irenze kure ibyo icyaremwe icyo ari cyo cyose cye cyashobora kwihanganira. Nyamara umuntu yaremwe mu ishusho ye, kandi ibyahumetswe bitangaza ko umuntu agomba kunesha nk’uko yanesheje. Icyatumye Kristo ashobora kwihanganira imibabaro y’umusaraba ni kamere runaka yari afite, kandi umuntu na we akaba ayifite.

> Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

> Duhanze amaso kuri Yesu, we watangije kwizera kwacu kandi akaba ari we ugusohoza rwose; we, kubera ibyishimo byari bimurikiwe imbere, yihanganiye umusaraba, asuzugura igisuzuguriro cyawo, kandi yicaye iburyo bw’intebe y’ubwami y’Imana. Abaheburayo 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Yesu yihanganiye imibabaro yo ku musaraba, kuko yari afite intego yari ashyizwe imbere; kandi twaremewe mu ishusho ye, bityo rero natwe tukaba ibiremwa bisunikwa n’intego. Ibyo ni igice cy’imiterere yacu y’irema. Niba twarayobejwe tukemera ko gusobanukirwa n’imfatiro z’Ubwadiventisti bidafite akamaro, ntituzagira icyitumbarira gukora icyo kintu nyine. Icyonyine gishobora kudutera imbaraga giturutse ku Mana, kikabyutswa n’Umwuka Wera kugira ngo tuneshe iyo mimerere y’i Lawodikiya, ni ugukunda ukuri. Gukunda ukuri kuzageragezwa no kuba hariho imihango n’imigenzo yoroshye yagenewe koroshya amatwi yacu aryaryata. Niba, mu munezero wacu w’i Lawodikiya, tudafite icyifuzo cyo gusobanukirwa ukuri ku bwacu ubwacu, tuzarimbuka. Aha ni ho Ubwadiventisti buhagaze uyu munsi.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Daniyeli ni urugero rw’ubwoko bw’Imana bo mu minsi y’imperuka, bashaka binyuze mu ijambo ry’ubuhanuzi gusobanukirwa isano iri hagati y’ubunyage bw’imyaka mirongo irindwi n’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu. Kumenya ko ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu ari bwo gihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma ni ukwanga ukuri k’ishingiro kwa Adventisimu, kandi icyarimwe ni ukwanga ubutware bwa Mwuka w’Ubuhanuzi. Kuvuga ko igihe aba-Millerite batangazaga igihe cy’ubuhanuzi kirekire kurusha ibindi kandi cya nyuma, icyo gihe cyari cya myaka ibihumbi bibiri na magana atatu, ni ukwanga inyandiko z’amateka.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Nta cyo gutinya ku by’ejo hazaza dufite, keretse nitwibagirwa uburyo Uwiteka yatuyoboye, n’inyigisho ze mu mateka yacu ya kahise.” Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Gaburiyeli yaje guha Daniyeli gusobanukirwa n’iyerekwa ryombi rya “mareh” n’irya “chazon”, kandi ategeka Daniyeli kubitandukanya mu mitekerereze ye ayo mayerekwa yombi, nubwo byari bigaragara ko yari afitanye isano y’ubuhanuzi. Iryo yerekwa ryari rikubiyemo ubwami buvugwa mu buhanuzi bwa Bibiliya bwo mu bice bya karindwi n’icya munani, bwari ugusubiramo no kwagura iby’ubwo bwami ubwabwo bivugwa mu gice cya kabiri. Ayo makuru yarimo n’ikiganiro cyo mu ijuru cyerekanaga ko iyerekwa rimwe ryasobanuraga uguhonyorwa kw’urusengero rw’Imana n’ubwoko bwayo, naho irindi ryerekwa rikavuga umurimo wo kugarura ubwoko n’urusengero.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Igihe Gaburiyeli yatangaga ubusobanuro, ari bwo amaherezo bwaje kuba umutima w’ubutumwa bwamamajwe n’Abamilerite, habagaho isano hagati y’ayo mayerekwa yombi, ikwiriye kwitabwaho n’abasohoza itegeko ryo gutandukanya mu bitekerezo ubusobanuro. Kimwe mu bitandukaniro kigaragazwa n’amagambo abiri yose yahinduwe ngo “byategetswe.”

> 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 9:24–27.

> Ibyumweru mirongo irindwi byategetswe ku bw’ubwoko bwawe no ku bw’umurwa wawe wera, kugira ngo igicumuro kirangizwe, kandi ibyaha bihagarikwe, kandi habeho impongano y’ubugome, kandi hazanwe gukiranuka kw’iteka ryose, kandi ibonekerwa n’ubuhanuzi bishyirweho ikimenyetso, kandi Uwera cyane asigwe amavuta. Nuko menya kandi usobanukirwe yuko, uhereye igihe ijambo ryo gusana no kongera kubaka Yerusalemu rizasohokera kugeza kuri Mesiya, Umutware, hazaba ibyumweru birindwi n’ibyumweru mirongo itandatu na bibiri; umuhanda uzongera kubakwa n’urukuta, ndetse no mu bihe by’amakuba. Kandi nyuma y’ibyumweru mirongo itandatu na bibiri, Mesiya azakurwaho, ariko bitari ku bwe; kandi ubwoko bw’umutware uzaza buzarimbura umurwa n’ahera; kandi iherezo ryabyo rizazana nk’umwuzure, kandi kugeza ku iherezo ry’intambara kurimbuka byarategetswe. Kandi azakomeza isezerano na benshi mu cyumweru kimwe; kandi hagati muri icyo cyumweru azahagarika igitambo n’ituro, kandi kubera gukwira kw’ibizira azarigira umusaka, kugeza ku iherezo, kandi ibyategetswe bizasukwa ku hashenwe. Daniyeli 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Ibyumweru mirongo irindwi (imyaka magana ane na mirongo cyenda) byagenwe ku bw’abantu no ku bw’umurwa wera. Ijambo ryahinduwemo ngo “byagenwe” risobanura “gucibwaho,” kandi iryo jambo rigaragaza igihe cyagenwe cyo kugeragezwa ku Bayuda n’i Yerusalemu. Nanone ryasobanuraga igihe cy’ubugome bwabo cyatumye Yerusalemu irimburwa no kujyanwa mu bunyage bw’imyaka mirongo irindwi. Bityo rero, iyo myaka magana ane na mirongo cyenda “yaragennwe,” itangira ku itegeko rya gatatu. Imyaka magana ane na mirongo cyenda ya mbere y’ubugome yatumye habaho ibitero bitatu bya Nebukadinezari, irimbuka rya nyuma rya Yerusalemu, no gutatanywa no kujyanwa mu bunyage bw’imyaka mirongo irindwi kwa Isirayeli nyakuri mu Babuloni nyakuri.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Itegeko rya mbere ryaranze iherezo ry’ubunyage n’intangiriro y’umurimo wo kongera kubaka Yerusalemu. Itegeko rya gatatu ryaranze intangiriro y’imyaka ibihumbi bibiri na magana atatu. Ukuza kwa marayika wa mbere kwaranzwe n’iherezo ry’ubunyage bwa Isirayeli yo mu mwuka muri Babuloni yo mu mwuka, bwamaze imyaka igihumbi na magana abiri na mirongo itandatu, kandi kwaranze intangiriro y’igihe cy’imyaka mirongo ine n’itandatu, ubwo Kristo yakoresheje Abamilerite ngo bave mu bunyage maze bubake urusengero rwo mu mwuka.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Ijambo ryahinduwemo incuro ebyiri ngo “ryategetswe” mu mirongo ya makumyabiri na gatandatu n’uwa makumyabiri na karindwi ni “charats,” kandi risobanura “gukomeretsa” na “itegeko rikomeye.” Mu buryo bw’ubuhanuzi byari “byarategetswe” ko ubupapa bwari kuzahabwa “igikomere” cyica, ku iherezo ry’uburakari bwa mbere. Ni na ryo jambo rimwe Daniyeli akoresha mu gice cya cumi na rimwe, umurongo wa mirongo itatu n’itandatu.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Nuko umwami azakora ibyo ashaka; kandi azishyira hejuru, kandi yikuze arutishe imana zose, kandi azavuga amagambo y’igitangaza arwanya Imana y’imana zose, kandi azagubwa neza kugeza aho umujinya uzarangirira: kuko ibyategetswe bizasohozwa. Danieli 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Mu murongo wa mirongo itatu n’itandatu, “umwami” ni ubupapa. Ubupapa bwagombaga gukomera kugeza mu mwaka wa 1798, ari na bwo bwakiriye igikomere cyabwo cyica. Hanyuma uburakari bwa mbere bwagombaga “kuba busojwe,” kuko ubwo “burakari” bwari “bwarategetswe” (bwaragennwe) “gukorwa.” Ku iherezo ry’uburakari bwa mbere bwari bwarazamukiye ubwami bw’amajyaruguru bwa Isirayeli, bwatangiye mu wa 723 mbere ya Kristo bukarangira mu wa 1798, ubupapa bwakiriye “igikomere cyica.” Ijambo “bwarategetswe” risobanura “igikomere.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Nuko mbona kimwe mu mitwe yayo nk’icyakomerekejwe kugeza ku rupfu; kandi icyo gikomere cyayo cyica kirakira: isi yose itangarira cya gikoko. Ibyahishuwe 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Uburyo bw’abamilerite bwo gusobanukirwa ubuhanuzi bwari bushingiye ku butegetsi bubiri bw’ubutayuza: ubwa gipagani bwabanje, bugakurikirwa n’ubwa gipapa. Basobanukiwe ko ubwo butegetsi bwombi bwari kuzanyaga ahera n’ingabo, nk’uko bigaragazwa n’iyerekwa rya “chazon” ryo muri Daniyeli igice cya munani, umurongo wa cumi na gatatu.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Nuko numva umutagatifu umwe avuga, undi mutagatifu abaza uwo mutagatifu wavugaga ati: Mbese ibyo yeretswe bizamara igihe kingana iki, ibyerekeye igitambo cya buri munsi n’igicumuro cy’ubutayu, cyo kwegurira Ahera n’ingabo ngo bisiribanganywe n’ibirenge? Daniyeli 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Ububasha bw’ubutayu bwa papa bwari kugombaga kuribatira ubuturo bwera n’ingabo mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Ariko urugo rw’inyuma rw’urusengero urusige, kandi nturupime; kuko rwahawe abanyamahanga: kandi bazamara amezi mirongo ine n’abiri bahonyora umurwa wera. Kandi nzaha abahamya banjye babiri ubutware, maze bazahanura iminsi igihumbi na magana abiri na mirongo itandatu, bambaye ibigunira. Ibyahishuwe 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

Ku iherezo ry’uburakari bwa mbere mu 1798, ubuhanuzi bwari bwarategetse ko ubupapa “bukomeretswa.” Muri Daniyeli 9, iryo tegeko rigereranywa mu mirongo ibiri ya nyuma, kandi ijambo ryahinduwemo incuro ebyiri ngo “byarategetswe” muri iyo mirongo rifitanye isano n’iyerekwa rya “chazon,” mu gihe ijambo ryahinduwemo ngo “byarategetswe” mu murongo wa makumyabiri na kane ari irindi jambo ry’Igiheburayo kandi rifitanye isano n’iyerekwa rya “mareh.” Daniyeli, ugereranya ubwoko bw’Imana bwo mu minsi y’imperuka, yashakaga gusobanukirwa isano iri hagati y’ayo mayerekwa yombi, ayo Gaburiyeli yari yamubwiye ko agomba kuyatandukanya mu bitekerezo bye.

We will continue this subject in the next article.

Tuzakomeza iyi ngingo mu nyandiko itaha.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Imana ntiduha ubutumwa bushya. Tugomba kwamamaza ubutumwa bwatumye, mu 1843 no mu 1844, tuva mu yandi matorero.” Review and Herald, 19 Mutarama 1905.

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