In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Mu gice cya cumi Daniyeli akorwaho incuro eshatu, kandi uko gukorwaho gatatu guhuye n’incuro eshatu Daniyeli ubwe aboneramo “mareh,” ari yo yeretswe. Ukuboneka kwa mbere n’ukwa nyuma kwari ukwa Gaburiyeli, intumwa y’Ibyahishuwe bya Yesu Kristo. Gaburiyeli ni we ufata ubutumwa kuri Kristo, ubwo yahawe na Se, akabugeza ku muhanuzi, ugomba kubwoherereza amatorero.

But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

Ariko nzakwereka ibyanditswe mu gitabo cy’ukuri; kandi nta n’umwe umfatanije muri ibyo bintu, keretse Mikayeli umutware wanyu. Daniyeli 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Gaburiyeli azi ko ari ikiremwa, kandi ni cyo cyatumye abwira Yohana adaca ku ruhande ko adakwiye kumuramya mu gitabo cy’Ibyahishuwe.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Nuko nikubita hasi ku birenge bye kugira ngo musenge. Arambwira ati: “Wibikora! Ndi umugaragu mugenzi wawe, kandi ndi uwo muri bene so bafite ubuhamya bwa Yesu. Imana abe ari yo usenga, kuko ubuhamya bwa Yesu ari bwo mwuka w’ubuhanuzi.” Ibyahishuwe 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Ni cyo gituma uwiga ubuhanuzi akwiriye gusobanukirwa ko impamvu Gaburiyeli agaragaza ko nta wundi umuruta mu byerekeye ibyanditswe mu “gitabo cy’ukuri,” ifite umugambi wihariye w’ubuhanuzi. Igihe agaragaza ukuri k’uko Kristo ari we wenyine urusha we ubwe gusobanukirwa Ibyanditswe, aba agaragaje Kristo ko ari “Mikayeli umutware wanyu.” Ariko Mikayeli si umutware gusa, ahubwo ni marayika mukuru.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Nyamara Mikayeli marayika mukuru, ubwo yahangaranaga na Satani impaka zerekeye umurambo wa Mose, ntiyatinyuka kumurega amushinja ibitutsi, ahubwo yaravuze ati: Uwiteka agucyahe. Yuda 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Bityo, uko gukorwaho kwose uko ari gutatu ni ugukorwaho kwa marayika, kandi incuro eshatu zose Daniyeli yibonezamo “mareh,” ari yo yerekwa, ni iza marayika. Ubwa gatatu Daniyeli akorwaho ni ukugira ngo akomezwe, kuko mbere yaho, ku nshuro ya kabiri yakorwaho, yari yatakaje imbaraga ze.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:18–20.

Nuko haza kongera kuza umwe usa n’umuntu arankoraho, ankomeza imbaraga, arambwira ati: Wa muntu ukundwa cyane we, witinya; amahoro abe kuri wowe, komeza imbaraga, koko komeza imbaraga. Amaze kumbwira atyo, ndakomera, ndavuga nti: Databuja avuge, kuko unkomeje imbaraga. Nuko arambwira ati: Mbese uzi icyanzanye aho uri? None ngiye gusubira kurwana n’umutware w’u Buperesi; kandi nimara kugenda, dore umutware w’u Bugiriki azaza. Daniyeli 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Gaburiyeli yibutsa Daniyeli ko yari “aje kumenyesha” Daniyeli “ibizagwira ubwoko bwawe mu minsi y’imperuka,” ubwo yabazaga Daniyeli ati: “Mbese uzi ikinzanyeho kukugeraho?” Mu bwumvikane n’ibyo yari yarigishije Daniyeli byerekeye iminsi y’imperuka, Gaburiyeli aherako avuga ko yari agiye “gusubira kurwana n’umutware w’u Buperesi; kandi nimara kugenda, dore, umutware w’u Bugiriki azaza.” Hanyuma atangira inkuru y’ubuhanuzi yo mu gice cya cumi na kimwe, isobanura ibizagwira abantu ibihumbi ijana na mirongo ine na bine mu minsi y’imperuka. Iyo nkuru y’ubuhanuzi ishyirwa mu rwego rw’intambara irwanwa n’“umutware w’u Buperesi” n’“umutware w’u Bugiriki”.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Amateka nyakuri yo hagati ya Kuro Mukuru na Alegizandere Mukuru yari asaga imyaka magana abiri. Ariko mu mutingito ukomeye uvugwa mu Byahishuwe igice cya cumi na kimwe, imigendekere ya nyuma yihuta cyane; kandi ubwami bwa gatandatu bukimara kuneshwa n’umwami w’amajyaruguru w’ikinyoma, ubwami bwa karindwi, ari bwo abami icumi, bugereranywa n’Ubugiriki, bahita bemeranya guha ya nyamaswa ubwami bwabo.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Ku rwego rumwe, iyerekwa rya “mareh” ryakoreshejwe incuro zirindwi mu gice cya cumi cy’igitabo cya Daniyeli. Twasuzumye enye muri izo ncuro zirindwi, kandi twagaragaje ko aho rivugwa bwa mbere ari aho Daniyeli agaragaza ko mbere y’umwaka wa gatatu wa Kuro, Daniyeli yari yarasobanukiwe iyerekwa. Mu yandi magambo atatu akurikiyeho, uko gukozwaho gatatu kuri buri yerekwa kugaragaza uko Daniyeli yabayeho ubwo yakangukaga ava mu cyunamo cy’iminsi makumyabiri n’umwe. Uku gukanguka kwe k’ubugorozi gushingiye ku nzira y’intambwe eshatu y’ubutumwa bwiza bw’iteka ryose, kandi izo ntambwe eshatu zigereranywa n’abamarayika, nubwo intambwe ya kabiri ari Mikayeli marayika mukuru, ari We wazuye Mose mu rupfu, akamwimurira mu ijuru.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Inshuro eshatu zisigaye aho ijambo “iyerekwa” riboneka mu gice cya cumi, si “mareh,” ahubwo ni “marah.” “Marah” ni igitsina gore cya “mareh.” Risobanura iyerekwa, kandi mu buryo butera ikindi rikaba “indorerwamo” cyangwa “ikirahure cyo kwireberamo.” Urufunguzo rw’insobanuro yarwo ni uko ruri “mu buryo butera ikindi.” Ni iyerekwa ry’“ukugaragara,” ariko ritandukanye mu gitsina cyaryo, bityo rikagaragaza ubutumwa bw’ubuhanuzi butandukanye. Nk’uko insobanuro yarwo y’“indorerwamo” ibigaragaza, abareba iryo yerekwa babona ubwoko runaka bw’igaragaza ry’ikintu. Icyo ni cyo gice cy’ijambo kiri “mu buryo butera ikindi.” Insobanuro y’ijambo ryo mu buryo butera ikindi mu rwego rwa “marah,” irimbitse.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Ijambo “causative” rifitanye isano n’igitekerezo cy’impamvu cyangwa igikorwa cyo gutuma ikintu kiba. Mu bumenyi bw’indimi, by’umwihariko mu miterere y’inshinga, ishusho ya causative ni imiterere y’ikibonezamvugo igaragaza ko umutwe w’inshinga ari we utuma undi muntu cyangwa ikindi kintu akora igikorwa gisobanurwa n’iyo nshinga. Urugero, mu Cyongereza, inshinga “to read” ifata ishusho ya causative iyo tuvuga “to make someone read.” Aha, umutwe w’interuro aba ari we utuma undi muntu akora igikorwa cyo gusoma.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Imiterere itera ikintu kuba ni yo yerekana ko igikorwa gisobanurwa n’inshinga giterwa n’uwo gishingiyeho. “Itera ikintu kuba” yerekeza ku buryo igikorwa cyangwa ikiba giterwa kubaho. Aho gatatu Daniyeli akoresha ijambo ry’Igiheburayo “marah,” iyerekwa rirebwa ritera urireba guhindurwa akamera nk’ishusho y’ibyo arimo kureba.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance (mareh) of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:4–9.

Ku munsi wa makumyabiri na kane w’ukwezi kwa mbere, nkiri ku nkombe z’umugezi munini witwa Hidekeli, nazamuye amaso yanjye ndareba, maze dore mbona umuntu umwe wambaye imyenda y’igitare, kandi mu rukenyerero rwe yari akenywe izahabu nziza y’i Ufazi. Umubiri we wari umeze nka berili, mu maso he hasa n’ukubagirana kw’umurabyo (mareh), amaso ye ameze nk’amatabaza y’umuriro, amaboko ye n’ibirenge bye bifite ibara rimeze nk’umuringa usennye neza, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’imbaga nyamwinshi. Nuko jyewe Daniyeli njyenyine ni jye wabonye iryo yerekwa (marah); kuko abagabo twari turi kumwe bo batabonye iryo yerekwa (marah); ahubwo ubwoba bukomeye burabagwa gitumo, bituma bahunga bagiye kwihisha. Ni cyo cyatumye nsigara jyenyine, mbona iri yerekwa rikomeye (marah), maze imbaraga ziranshiramo rwose; kuko ubwiza bwanjye bwahindukiyemo kwangirika, kandi nta mbaraga namba nasigaranye. Nyamara numvise ijwi ry’amagambo ye; kandi maze kumva ijwi ry’amagambo ye, nikubita hasi nicuriye uburemere, nubitse umutwe hasi, mu maso hanjye hareba ku butaka. Daniyeli 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Ku iherezo ry’iminsi makumyabiri n’umwe yo kuboroga, yo mu minsi ya nyuma ihura n’iminsi itatu n’igice abo bagabo babiri b’abahamya baba bapfiriye mu muhanda, Daniyeli yahise aterwa kubona ishusho ya Kristo, kandi ishusho ye ni “nk’ishusho (mareh) y’umurabyo.” Icyo gikorwa, ku iherezo ry’iyo minsi itatu n’igice yo mu Ibyahishuwe igice cya cumi na kimwe, gitera gutandukana, kuko “abagabo bari kumwe na” Daniyeli batewe “[kutabona] iryo yerekwa (marah); ahubwo bahura no guhinda umushyitsi gukomeye, bituma bahunga bajya kwihisha. Ni cyo cyatumye” Daniyeli “asigara wenyine,” ariko “abagabo bari kumwe nanjye [batewe kubona] atari iryo yerekwa (marah); ahubwo bahura no guhinda umushyitsi gukomeye, bituma bahunga bajya kwihisha”.

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Iyerekwa Daniyeli yabonye igihe yari ari wenyine ryari iyerekwa rimeze nk’igitsina gore, rifite imbaraga zitera, ryahinduye Daniyeli asa n’ishusho y’iryo yerekwa. Ihinduka ryagezweho ubwo imbaraga za kimuntu za Daniyeli zakurwagaho, kandi ubwiza bwe bugahindurwa kubora.

“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

Umubiri ubwawo ubugingo buturamo kandi buboneramo gukorera ni uw’Umwami. Nta burenganzira dufite bwo kwirengagiza igice na kimwe cy’imikorere mizima yawo. Buri gice cyose cy’umubiri muzima ni icy’Umwami. Ubumenyi bw’imiterere y’umubiri wacu ubwawo bwagombye kutwigisha ko urugingo rwose rugomba gukorera Imana, nk’igikoresho cyo gukiranuka.

“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

“Nta wundi uretse Imana ushobora guca bugufi ubwibone bwo mu mutima w’umuntu. Ntidushobora kwikiza ubwacu. Ntidushobora kwivugurura ubwacu. Mu nkiko zo mu ijuru nta ndirimbo izaririmbwamo ngo: Jyewe wakunze ubwanjye, kandi nkamesa ubwanjye, nkicungura ubwanjye, nihabwe icyubahiro n’ishema, umugisha n’ishimwe. Ariko iyi ni yo ntero y’indirimbo iririmbwa na benshi hano muri iyi si. Ntibazi icyo bisobanura kuba abanyamahoro kandi bicisha bugufi mu mutima; kandi ntibanashaka kubimenya, niba bashobora kubyirinda. Ubutumwa bwiza bwose bukubiye mu kwigira kuri Kristo, ubugwaneza bwe no kwicisha bugufi kwe.”

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

“Gutsindishirizwa no kwizera ni iki? Ni umurimo w’Imana wo gushyira icyubahiro cy’umuntu mu mukungugu, no gukorera umuntu icyo bidashoboka ko yikorera ubwe.” Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Ubunararibonye bwo gutsindishirizwa kubwo kwizera ni umurimo w’Imana wo gushyira ubwibone bw’umuntu mu mukungugu. Iyerekwa ryatumye abagabo bari kumwe na Daniyeli bahunga ryari rya yeretswe mu ishusho y’igitsina gore “gitera” ry’ukugaragara kwa Kristo, maze ako kanya, nyuma y’uko kwigira umukiranutsi kwa Daniyeli gushyizwe mu mukungugu, hakurikiraho gukozwaho gutatu kwa kimarayika, kwamuhaye imbaraga zo gutwara ubwo butumwa.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Mu 1888, marayika ukomeye yamanukanye ubutumwa bwo gutsindishirizwa no kwizera, nk’uko bwatanzwe n’Abakuru Jones na Waggoner. Uwo marayika ubwe yongeye kumanuka ku wa 11 Nzeri 2001, azanye ubwo butumwa nyine bwo gutsindishirizwa no kwizera. Ibyo ni byo byaranze itangira ryo gushyirwaho ikimenyetso kw’abari ibihumbi ijana na mirongo ine na bine. Ku iherezo ryo gushyirwaho ikimenyetso kw’abari ibihumbi ijana na mirongo ine na bine, ubutumwa bwo mu ntangiriro burasubirwamo, kuko Yesu ahora yerekana iherezo ry’ikintu, akoresheje intangiriro y’ikintu.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

Ku wa 11 Kanama 1840, wa mumarayika nyine yaramanutse atangira izo ntambwe eshatu zasohojwe kuva mu 1840 kugeza mu 1844. Izo ntambwe eshatu zatangijwe no guhabwa imbaraga k’umumarayika wa mbere ku wa 11 Kanama 1840, zigakurikirwa no kuza k’umumarayika wa kabiri ku wa 19 Mata 1844, hanyuma no kuza k’umumarayika wa gatatu ku wa 22 Ukwakira 1844. Ayo mateka yabaye ikigereranyo cy’imanuka y’umumarayika wa mbere muri batatu ku wa 11 Nzeri 2001, maze hakurikiraho umumarayika wa kabiri mu gucika intege ko ku wa 18 Nyakanga 2020, kandi ibyo bizasozwa no kuza k’umumarayika wa gatatu igihe itegeko ryo ku Cyumweru rigiye kuza.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Ku iherezo ry’uwo mateka, igihe Mikayeli amanuka kugira ngo azure Mose na Eliya nyuma y’iminsi itatu n’igice bamaze bapfuye mu mihanda, nk’uko bigaragazwa mu Ibyahishuwe igice cya cumi na kimwe, kandi nk’uko binagereranywa n’iminsi makumyabiri n’umwe ya Daniyeli yo kuboroga, Kristo yongeye kumanuka. Mbere na mbere yerekana iyerekwa ry’ubwiza bwe, rya yerekwa rishyira ubwiza bw’umuntu mu mukungugu, kandi rigatera gutandukana. Daniyeli amaze kuba mu mukungugu, kandi amaze guhindurwa no kureba rya yerekwa ry’igitsinagore “gitera,” akorwaho na Gaburiyeli ku ncuro ya mbere, maze ahagurutswa ku birenge bye bihinda umushyitsi.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Hanyuma Mikayeli marayika mukuru aramanuka kugira ngo “azure Mose” maze akora kuri Daniyeli ubwa kabiri, amusiga nta mbaraga kuko yari yarengewe n’ukuri kw’uko mu by’ukuri yavuganaga n’Umwami we. Hanyuma Gaburiyeli araza amukoraho ubwa gatatu, amukomeza ku bw’umurimo wo kuba ibendera mu itegeko ryo ku Cyumweru rigiye kuza vuba. Izo nshuro eshatu zo gukorwaho ni ibimenyetso by’abamarayika batatu bo mu Byahishuwe cumi na bine, nubwo bibaho mu munsi umwe.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Ubunararibonye bw’umumarayika wa mbere burimo ukuboneka kwa Kristo nk’umurabyo, iyerekwa “ritera” igikorwa rishyira itandukaniro hagati y’ibintu, n’ugukorwaho kwa mbere kuzamura Daniyeli kumukura mu mukungugu w’ikuzo rye rya kimuntu. Umumarayika wa mbere afite izi ntambwe uko ari eshatu zikubiye mu wa mbere, kuko ahagarariye ubutumwa bwa mbere. Si impanuka ko ugukorwaho kwa mbere kwanditswe mu mirongo ya CYENDA kugeza ku ya CUMI N’UMWE.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Daniel 10:9–11.

Nyamara numvise ijwi ry’amagambo ye; maze numvise ijwi ry’amagambo ye, ngwa mu bitotsi bikomeye nubitse umutwe, kandi mu maso hanjye hareba ku butaka. Kandi dore, ikiganza kirankoraho, kinshyira ku mavi no ku biganza byanjye. Arambwira ati: “Danieli, muntu ukundwa cyane, menya amagambo nkubwira, uhagarare wemye; kuko ari wowe nonaha ntumweho.” Amaze kumbwira iryo jambo, mpagarara nt tremblinga. Daniel 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Ibyabaye byo gukorwaho ku ncuro ya kabiri, byakorewe na Kristo ubwe, bihindura Daniyeli, akava ku kutabasha kuvuga, akagezwa ku kubasha kuvugana n’Umwami we. Muri uko gukorwaho kwa kabiri, Daniyeli nta mwuka afite, bityo rero aha arerekanwa ageze ku rwego rw’ubutumwa bwa mbere bwa Ezekiyeli mu gice cya mirongo itatu na karindwi.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

Nuko amaze kumbwiye ayo magambo, nubitse umutwe ngeza mu butaka, maze mba ikiragi. Nuko, dore, uwari usa n’umwana w’umuntu akora ku munwa wanjye; maze ndambura akanwa kanjye ndavuga, mbwira uwari uhagaze imbere yanjye nti: Mwami wanjye, kubera ibyo neretswe umubabaro unzaho, kandi nta mbaraga nkiri na zo. Kuko umugaragu w’uyu mwami wanjye yabasha ate kuvugana n’uyu mwami wanjye? Kuko jyeweho uwo mwanya nta mbaraga zasigaye muri jye, kandi nta n’umwuka wasigaye muri jye. Daniyeli 10:15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Mu butumwa bwa kabiri bwa Ezekiyeli, ubutumwa buvuye mu miyaga ine bugomba guhumekwa kuri ayo magufa, kugira ngo abeho kandi ahaguruke abe ingabo ikomeye cyane. Guhabwa imbaraga kw’izo ngabo kugereranywa no gukozwaho kwa gatatu.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

Nuko haza kuza undi asa n’ufite ishusho y’umuntu, ankoraho, arankomeza, arambwira ati: Wa muntu ukundwa cyane we, witinya: amahoro abe kuri wowe; komera, koko komera. Nuko amaze kuvugana nanjye, ndakomera, ndavuga nti: Databuja nabivuge; kuko unkomeje. Maze arambwira ati: Mbese uzi impamvu nkugana? None ngiye gusubira kurwana n’umutware w’u Buperesi; kandi nimara kugenda, dore umutware w’u Bugiriki azaza. Ariko ndakwereka ibyanditswe mu gitabo cy’ukuri; kandi muri ibyo, nta n’umwe umfatanije, keretse Mikayeli umutware wanyu. Nanjye kandi mu mwaka wa mbere wa Dariyo Umumedi, nahagazeho ngo mukomeze kandi mumuhe imbaraga. Kandi none ngiye kukwereka ukuri. Dore haracyahaguruka abandi bami batatu mu Buperesi; maze uwa kane azaba umukire cyane kubarusha bose; kandi kubwo imbaraga ze, zituruka ku bukungu bwe, azakangurira bose kurwanya ubwami bw’u Bugiriki. Daniyeli 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Ubutumwa buha ubuzima abahamya babiri bo muri Ezekieli igice cya mirongo itatu na karindwi, ni ubutumwa bw’Islamu bwo muri ishyano rya gatatu; ariko umurongo ku murongo, ubutumwa Gaburiyeli agaragaza mu mugani wa Mikayeli azura Mose kandi akamujyana mu ijuru nk’ikimenyetso, ni ubutumwa bwa perezida wa nyuma wa Leta Zunze Ubumwe za Amerika. Ni ubutumwa bwa perezida wa gatandatu (ihembe ry’Abarepubulikani) wishwe mu mwaka wa 2020, nk’uko n’ihembe nyakuri ry’Abaporotesitanti na ryo ryari ryarishwe. Mu nkuru ya Daniyeli, ukuzuka gukurikira iminsi yo kuborogera ihembe nyakuri ry’Abaporotesitanti kwagejeje ku kumenyekanisha ukuzuka kw’ihembe ry’Abarepubulikani.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Mu gice cya cumi cy’igitabo cya Daniyeli, ijambo “iyerekwa” cyangwa “ukugaragara” rikoreshwa incuro ndwi. Izo nyito ndwi zigaragazwa n’ijambo rimwe ry’Igiheburayo, usibye ko incuro eshatu muri zo iryo jambo riba riri mu nteko-gore, naho izindi enye rikaba riri mu nteko-gabo. Kubera ko karindwi ari umubare w’ubutungane bwuzuye, kandi uruvange rwa gatatu-na-kane rugatanga karindwi rukaba ari ikimenyetso cy’ingenzi cy’igitabo cy’Ibyahishuwe, aho amatorero atatu ya nyuma mu matorero arindwi, n’ibimenyetso bitatu bya nyuma mu bimenyetso birindwi, n’amakondera atatu ya nyuma mu makondera arindwi bitandukanijwe by’umwihariko n’ane ya mbere.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, kandi muri uwo mucyo Daniyeli na Yohana ni ikimenyetso kimwe cy’igihe cy’imperuka. Iyerekwa rya Kristo ryo mu gice cya cumi, ni ryo ryerekwa rya Kristo ryo mu Byahishuwe igice cya mbere.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

Mu Ibyahishuwe igice cya mbere, Yohana yumva ijwi inyuma ye, maze arahindukira kugira ngo arebe uvuga.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Ku munsi w’Umwami nahawe kuba mu Mwuka, numva inyuma yanjye ijwi rikomeye, nk’iryo impanda ivuga, rivuga riti: Ndi Alufa na Omega, uwa mbere n’uwa nyuma; kandi ibyo ubona, ubyandike mu gitabo, ubyoherereze amatorero arindwi yo muri Aziya: Efeso, na Simuruna, na Perugamo, na Tiyatira, na Sarudi, na Filadelifiya, na Lawodikiya. Ibyahishuwe 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Byaba bya gukorwaho gatatu muri Daniyeli igice cya cumi, cyangwa rya yerekwa nyaryo riri mu gice cya mbere cy’Ibyahishuwe, cyangwa ya butumwa bubiri bwa Ezekiyeli mu gice cya mirongo itatu na karindwi, cyangwa Yesaya akorwaho n’ikirimi cy’umuriro kivuye ku gicaniro, uko guhura kugaragaza guhabwa imbaraga k’ubutumwa bwa nyuma bw’imbuzi, kandi ubwo butumwa butangira ku kuzuka kw’abahamya babiri muri Nyakanga 2023. Daniyeli, Yohana, Ezekiyeli na Yesaya bose bagereranya intumwa yumva “ijwi” riturutse mu “nzira za kera” inyuma ye, rimubaza riti: “Nzatumwa nde?” Iyo iyo ntumwa isubije iti: “Ndi hano, ntuma,” irakomerezwa maze ikarangurura ijwi ryayo, nk’uvugiriza induru mu butayu. “Ufite ugutwi niyumve icyo Umwuka abwira amatorero.”

We will continue this study in our next article.

Tuzakomeza iki cyigisho mu nyandiko yacu itaha.

“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

“Muri icyo gihe kimaze gusobanurwa, marayika Gaburiyeli yahaye Daniyeli inyigisho zose yari ashoboye kwakira icyo gihe. Ariko nyuma y’imyaka mike, uwo muhanuzi yifuje kumenya byinshi kurushaho ku byerekeye ingingo zari zitarasobanurwa mu buryo bwuzuye, maze yongera kwiha gushaka umucyo n’ubwenge bituruka ku Mana. ‘Muri iyo minsi, jyewe Daniyeli, namaranye ibyumweru bitatu byuzuye ndira. Nta mutsima uryoshye nariye, kandi nta nyama cyangwa vino byinjiye mu kanwa kanjye, kandi sinisiga amavuta na gato…. Nuko nubura amaso yanjye, ndareba, maze dore mbona umuntu umwe wari wambaye imyenda y’igitare cyiza, kandi mu rukenyerero rwe yari akenyeshejwe izahabu nziza y’i Ufazi. Umubiri we wari umeze nka berili, mu maso he hasa nk’umurabyo, amaso ye ameze nk’amatabaza y’umuriro, amaboko ye n’ibirenge bye bisa n’umuringa usennye neza, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’imbaga y’abantu benshi’ (Daniyeli 10:2–6).”

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

“Iki gisobanuro gisa n’icyatanzwe na Yohana igihe Kristo yamuhishurirwaga ku Kirwa cya Patimo. Nta wundi utari Umwana w’Imana ubwe ni we wabonekeye Daniyeli. Umwami wacu azana n’undi ntumwa yo mu ijuru kugira ngo yigishe Daniyeli ibyari kuzaba mu minsi y’imperuka.

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

“Ukuri gukomeye kwahishuwe n’Umucunguzi w’abari mu isi ni ukw’abashakashaka ukuri nk’aho bashaka ubutunzi bwahishwe. Daniyeli yari ageze mu zabukuru. Ubuzima bwe bwari bwarashiriye hagati y’ibikurura byo mu rugo rw’ibwami rw’abapagani, ubwenge bwe buremerewe n’imirimo y’ubwami bukomeye. Nyamara ava muri ibyo byose kugira ngo yicuze imbere y’Imana kandi ashake kumenya imigambi y’Isumbabyose. Kandi mu gusubiza ibyo yinginze, umucyo wo mu bikari byo mu ijuru wahishuriwe abari kuzabaho mu minsi y’imperuka. Mbese noneho, ni iki cyagombye kuturanga mu gushakana umwete Imana, kugira ngo iduhumurize ubwenge bwacu ngo dusobanukirwe ukuri twazaniwe tuvuye mu ijuru.”

“‘I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“‘Ndi Daniyeli jye jyenyine ni jye wabonye ibyo yeretswe: kuko abagabo bari kumwe nanjye bo batabonye ibyo yeretswe; ariko bahindishwa umushyitsi ukomeye, bituma bahunga kugira ngo bihishe…. Nuko imbaraga zose zindangiriramo: kuko ubwiza bwanjye bwari bwarahindukiyemo kubora, kandi nta mbaraga nasigaranye’ (imirongo ya 7, 8). Abiyejejwe by’ukuri bose bazagira imibereho nk’iyi. Uko barushaho kubona neza ubukuru, icyubahiro, no gutungana bya Kristo, ni ko bazarushaho kubona mu buryo bugaragara intege nke zabo bwite no kudatungana kwabo. Ntibazagira umutima wo kwiyitirira ko badafite icyaha; ibyabonetse muri bo nk’ibitunganye kandi byiza, iyo bigereranyijwe no kubonezwa no gukomera bya Kristo, bizagaragara ko ari ibidakwiriye kandi bishobora kubora gusa. Iyo abantu batandukanijwe n’Imana, kandi bakaba bafite imyumvire itajijutse neza kuri Kristo, ni bwo bavuga bati, ‘Nta cyaha mfite; nejejwe rwose.’”

“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words’ (verses 11, 12).

“Gaburiyeli noneho yabonekeye umuhanuzi, aramubwira ati: ‘Yewe Daniyeli, muntu ukundwa cyane, sobanukirwa amagambo nkubwira, uhagarare wemye: kuko ari wowe ntumweho ubu. Amaze kumbwira iryo jambo, mpagarara nt trembling. Nuko arambwira ati: Witinya, Daniyeli: kuko uhereye ku munsi wa mbere washyize umutima wawe ku gusobanukirwa, no kwicisha bugufi imbere y’Imana yawe, amagambo yawe yarumviswe, kandi nje ku bw’amagambo yawe’ (imirongo ya 11, 12).”

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“Mbega icyubahiro gikomeye Daniyeli yeretswe n’Ikuzo ryo mu ijuru! Ihumuriza umugaragu Wayo uhinda umushyitsi kandi akamwizeza ko isengesho rye ryumviswe mu ijuru. Mu gusubiza uko gutakamba gushye, marayika Gaburiyeli yoherejwe kugira ngo akore ku mutima w’umwami w’u Buperesi. Uwo mwami yari yararwanyije ibyo Umwuka w’Imana yamukoreragaho muri ayo byumweru bitatu byose Daniyeli yamaze yiyiriza ubusa kandi asenga, ariko Umutware wo mu ijuru, Marayika Mukuru, Mikayeli, yoherejwe kugira ngo ahindure umutima w’uwo mwami winangiye, ngo agire igikorwa gifatika akora mu gusubiza isengesho rya Daniyeli.”

“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

“Maze amaze kumbwiye ayo magambo, ncurika umutwe nireba hasi, maze mbura uko mvuga. Kandi dore, usa n’ishusho y’abana b’abantu akora ku minwa yanjye.... Maze aravuga ati: Wa muntu ukundwa cyane we, witinya; amahoro abe kuri wowe; komera, koko komera. Nuko amaze kumbwira, ndakomera, ndavuga nti: Databuja nabivuge; kuko wankomeje” (imirongo 15–19). Ubwiza bw’Imana bwahishuriwe Daniyeli bwari bukomeye cyane ku buryo atashoboraga kwihanganira kubureba. Hanyuma intumwa yo mu ijuru itwikira kurabagirana k’ubwiza bwo kubaho kwayo maze ibonekera umuhanuzi imeze nk’“usa n’ishusho y’abana b’abantu” (umurongo wa 16). Kubw’imbaraga zayo ziva ku Mana, yakomeje uwo muntu w’inyangamugayo n’uwo kwizera, kugira ngo yumve ubutumwa yari yohererejwe n’Imana.

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

“Daniyeli yari umugaragu witanze w’Isumbabyose. Ubugingo bwe burebure bwari bwuzuyemo ibikorwa byiza by’umurimo yakoreraga Umwami we. Ubutungane bw’imico ye no kuba indahemuka atajegajega bihwanye gusa n’ubwicisha bugufi bwo mu mutima we no kwicisha bugufi kwe imbere y’Imana. Turongera tuvuga tuti: Ubugingo bwa Daniyeli ni urugero ruhumetswe rw’ukwezwa nyakuri.” Sanctified Life, 49–52.