The Book of Daniel - Number Three | English and Kinyarwanda Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Ubu turi gusuzuma “ibihe birindwi” byo muri Abalewi makumyabiri na batandatu mu gitabo cya Daniyeli. Byahishwe ku bahisemo guhuma amaso yabo, ariko birahari ku bashaka kubona. Turatangirira 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 uwera umwe avuga, maze undi wera abaza uwo wera wavugaga ati: “Iyerekwa ryerekeye igitambo gihoraho n’igicumuro giteza ubuhenebere, ritanga ubuturo bwera n’ingabo ngo bisiribanganywe, bizageza ryari?” Daniyeli 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Umurongo utangirana n’ijambo “noneho,” kandi urimo ushyiraho itandukaniro hagati y’iyerekwa ry’amateka y’ubuhanuzi Daniyeli yari amaze kubona mu mirongo icumi ibanziriza uyu. Umurongo wa mbere n’uwa kabiri b’iki gice, bigaragaza umwaka Daniyeli yakiriyeho iryo yerekwa, kandi nanone ko yarikiriye ku ruzi Ulai. Kuva ku murongo wa gatatu kugeza ku wa cumi na kabiri, “abona” iyerekwa ry’amateka y’ubuhanuzi. “Noneho” “yumva” ikiganiro cyo mu ijuru kigizwe n’ikibazo n’igisubizo. Ku murongo wa cumi na gatanu, atangira gushaka icyo iyerekwa ry’amateka y’ubuhanuzi yari amaze “kubona” ryasobanuraga. Ni iby’ingenzi cyane kumenya itandukaniro riri hagati y’iyerekwa Daniyeli “yabonye” mu mirongo ya gatatu kugeza ku wa cumi na kabiri, n’ikiganiro cyo mu ijuru “yumvise”—kuko ari amayerekwa abiri atandukanye.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Ariko hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Matayo 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Ikibazo cyo mu murongo wa cumi na gatatu ni iki ngo: “Ibyerekwa bizageza ryari?”, kandi ijambo ryahinduwemo “ibyerekwa” ni ijambo ry’Igiheburayo ritandukanye n’iryahinduwemo “ibyerekwa” mu murongo wa cumi na gatandatu.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Nuko numva ijwi ry’umuntu hagati y’amabanki ya Ulayi, rirahamagara riti: Gaburiyeli, menyesha uyu muntu uko abonekerwa bisobanura. Danieli 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Kubera bahinduye amagambo abiri atandukanye y’Igiheburayo bakayahindurira mu ijambo ry’Icyongereza “vision,” “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu byahindutse “ibihishwe biri ku mugaragaro.” Abiga Bibiliya banyurwa no kureba ku buso gusa bafata ayo magambo abiri atandukanye y’Igiheburayo nk’aho ari ijambo rimwe, ariko babikora ku kaga kabo ubwabo.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Gusoma unyuze hejuru gusa ntacyo byafasha cyane. Kugira ngo ibi bisobanuke, bisaba ubushakashatsi butekerejweho neza no kwiga gushikamye, kunonosoye kandi kuruhije. Mu Ijambo harimo ukuri kumeze nk’imitsi y’amabuye y’agaciro yihishe munsi y’ubutaka bwo hejuru. Iyo umuntu akuye ashakisha uko, nk’uko bacukura bashaka izahabu n’ifeza, ni bwo havumburwa ubutunzi bwihishe. Ujye umenya neza ko gihamya y’ukuri iboneka mu Byanditswe ubwabyo. Icyanditswe kimwe ni urufunguzo rwo gufungura ibindi Byanditswe. Ubusobanuro bukungahaye kandi bwihishe buhishurwa na Mwuka Muziranenge w’Imana, agasobanurira Ijambo ubwenge bwacu mu buryo bweruye ati: ‘Guhishurwa kw’amagambo yawe kuzana umucyo; guha abaswa ubwenge.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Tubwirwa yuko “buri kintu cyose gifite icyo gisobanura” mu Ijambo ry’Imana, kandi nituhitamo kwirengagiza ukuri kw’uko mu gice cya munani harimo amagambo abiri atandukanye y’Igiheburayo yahinduwemo “iyerekwa,” tuzaba turi kwikururira ubwacu ubuhumyi bwa Lawodikiya. Umugani wa kera uravuga uti: “nta bahumyi baruta abanga kubona.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

Bibiliya ikubiyemo amahame yose abantu bakeneye gusobanukirwa kugira ngo babe baboneye ubu buzima cyangwa ubuzaza. Kandi ayo mahame ashobora gusobanurwa na bose. Nta muntu n’umwe ufite umutima wo guha agaciro inyigisho zayo wasoma igice na kimwe cyo muri Bibiliya atagikuyemo igitekerezo runaka kimugirira umumaro. Ariko inyigisho y’ingenzi cyane ya Bibiliya ntiboneka binyuze mu kuyiga rimwe na rimwe cyangwa mu buryo butagendera ku murongo. Gahunda yayo ikomeye y’ukuri ntiyashyizwe ahagaragara ku buryo yabonwa n’usoma yihuta cyangwa utabyitaho. Benshi mu butunzi bwayo buryamye kure cyane munsi y’ubuso, kandi bushobora kuboneka gusa binyuze mu bushakashatsi bushishikaye no mu muhati ukomeza. Ukuri kugize icyo gihagararo gikomeye cyose kugomba gushakishwa no gukusanywa, “aha dukeya, hariya dukeya.” Yesaya 28:10.

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“Nimara gushakishwa gutyo kandi bigateranirizwa hamwe, bizagaragara ko bihuye rwose kimwe n’ikindi. Buri Butumwa Bwiza bwunganira ubundi, buri buhanuzi bukaba busobanura ubundi, buri kuri kukaba ari ukwaguka kw’ukundi kuri. Ibishushanyo by’imihango ya Kiyahudi bisobanurwa neza n’ubutumwa bwiza. Buri hame ryo mu ijambo ry’Imana rifite umwanya waryo, buri kintu cyabaye kikagira icyo gisobanura. Kandi imiterere yaryo yuzuye, mu migambi no mu ishyirwa mu bikorwa, ihamya Umwanditsi waryo. Imiterere nk’iyo nta bwenge na bumwe butari ubw’Itazira iherezo bwashoboraga kuyitekereza cyangwa kuyirema.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Ijambo “iyerekwa” riboneka incuro icumi mu gice cya munani cya Daniyeli, ariko izo ncuro icumi zigizwe n’amagambo abiri atandukanye y’Igiheburayo, kandi ibisobanuro byayo si bimwe. Iyo aza kuba asobanura ikintu kimwe, Daniyeli yari gukoresha rimwe gusa muri ayo magambo muri buri hantu hose uko ari icumi ribonekamo. Daniyeli yanditse amagambo abiri, kuko buri rimwe muri ayo magambo yombi rifite igisobanuro cyaryo bwite; kandi rimwe rihagarariye iyerekwa Daniyeli “yabonye”, irindi na ryo rikagaragaza iyerekwa “yumvise”. Mu murongo wa cumi na gatatu, ijambo ryahinduwemo “iyerekwa” ni châzôn, kandi risobanura “ikigaragara”, cyangwa “iyerekwa”, “inzozi” cyangwa “ubuhanuzi”. Ndaryita “iyerekwa ry’amateka y’ubuhanuzi” nkurikije igisobanuro cyaryo n’uburyo Daniyeli arikoresha.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Mu murongo wa mbere w’igice cya munani cya Daniyeli, Daniyeli aravuga ati: “iyerekwa ryarambonekeye,” kandi mu murongo wa kabiri akavuga incuro ebyiri ko “nabonye mu iyerekwa.” Hanyuma mu murongo wa cumi na gatatu, habazwa ikibazo ngo: “iyerekwa rizageza ryari?” Izo mikoreshereze zose ni ijambo ry’Igiheburayo “châzôn.” Hanyuma mu murongo wa cumi na gatanu, tugera ahari wenda igihe cy’ingenzi kuruta ibindi byose Daniyeli yakoresheje iryo jambo nyene, kuko avuga ati: “ubwo jyewe”…“nari maze kubona iyerekwa kandi nshaka kurimenya.” Daniyeli amaze kubona iyerekwa rya châzôn, yashatse gusobanukirwa icyo risobanura. Icyo ni ukuri gufite uruhare rukomeye cyane ku guhishwa kw’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu muri icyo gice.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Nanone kandi akoresha ijambo châzôn mu mirongo ya cumi n’irindwi na makumyabiri n’itandatu. Ijambo “iyerekwa” rigaragara incuro icumi mu gice cya munani cya Daniyeli, kandi ijambo châzôn rihagarariye incuro zirindwi muri izo. Daniyeli akoresha ubundi bwoko bw’ijambo ry’Igiheburayo risobanurwa ngo “iyerekwa” incuro enye. Iryo rindi jambo ry’Igiheburayo ni mar’eh, kandi risobanura “uko kugaragara”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Ijambo **Châzôn** riboneka incuro zirindwi mu gice cya munani cya Daniyeli, naho **mar’eh** riboneka incuro enye, kandi hamwe bihagararira incuro icumi ijambo ry’Icyongereza **“vision”** ribonekamo muri Daniyeli igice cya munani. Irindwi hiyongereyeho enye bingana n’icumi na rimwe, kuko rimwe mu ncuro Daniyeli yakoresheje ijambo **mar’eh**, ryahinduwe nk’uko risobanurwa ubwaryo; kuko mu murongo wa cumi na gatanu, igihe Daniyeli **“yashakaga kumenya ibisobanuro”** by’iyerekwa rya **châzôn** ry’amateka y’ubuhanuzi, **“hahagaze imbere”** ye **“nk’ufite ishusho y’umuntu.”** Ijambo **“ishusho”** ni **mar’eh**. Ni cyo gituma **mar’eh** rikoreshwa na Daniyeli incuro enye muri Daniyeli 8, kandi rigahindurwa rimwe bihuye n’insobanuro yaryo y’ibanze ya **“ishusho,”** naho izindi ncuro eshatu rigahindurwa ngo **“iyerekwa.”**

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Sinshaka kunenga abagabo bahinduye Bibiliya ya King James. Icyakora, birakwiye kwitonderwa yuko mu murongo wa cumi na gatatu habonekamo ijambo ryonyine ryongerewe muri Bibiliya ya King James (igitambo), kandi uguhumekwa kwemeza mu buryo budasubirwaho ko “ritari iry’umwandiko.” Uguhumekwa kandi gukomeza kuvuga ko iryo jambo ryongereweho “ryongewemo n’ubwenge bwa kimuntu.” Muri uwo mutwe nyine kandi, amagambo abiri atandukanye y’Igiheburayo yahinduwemo ijambo rimwe ry’Icyongereza. Impamvu ari ngombwa cyane kumenya itandukaniro riri hagati y’ayo magambo yombi ifite uburemere bukomeye cyane.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Nuko biba bityo, ubwo jyewe, ni ukuvuga Daniyeli, nari maze kubona iryo yerwa kandi ngashaka kurimenya ibisobanuro byaryo, dore, hahagarara imbere yanjye ufite ishusho imeze nk’iy’umuntu. Nuko numva ijwi ry’umuntu hagati y’inkombe za Ulayi, rirahamagara riti: Gaburiyeli, menyesha uyu muntu ibyo iri yerwa risobanura. Daniyeli 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Nk’uko Daniyeli “yashakaga gusobanukirwa” n’“iyerekwa rya châzôn” yari amaze “kubona,” Kristo ategeka Gaburiyeli “gutuma” Daniyeli asobanukirwa “iyerekwa rya mar’eh” yari amaze “kumva.” Daniyeli yashakaga gusobanukirwa iyerekwa ry’amateka y’ubuhanuzi, ariko Kristo, wari waragaragajwe mu murongo wa cumi na gatatu nka Palmoni (wa wundi mutagatifu wavugaga), yategetse Gaburiyeli gutuma Daniyeli asobanukirwa “iyerekwa rya mar’eh,” si “iyerekwa rya châzôn.” Mu mirongo ya cumi n’itanu n’uwa cumi na gatandatu, intego ivuzwe ku bwa Gaburiyeli ni uko agomba gutuma Daniyeli asobanukirwa “iyerekwa rya mar’eh,” ari ryo jambo ryahinduwemo “iyerekwa” risobanura “ukugaragara,” si rya yerekwa ry’amateka y’ubuhanuzi Daniyeli yashakaga gusobanukirwa. Hatabanje kumenya inshingano Gaburiyeli yari yahawe, “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu biguma bihishe kandi biri ahagaragara.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Mu murongo wa makumyabiri na gatandatu ayo magambo yombi y’Igiheburayo yahinduwemo “iyerekwa” aboneka muri uwo murongo umwe, kandi uwo murongo uba umwe mu mfunguzo z’ibanze zo gufungura ukuri kw’ubuhamya bwa Daniyeli bw’“ibihe birindwi.”

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Kandi iyerekwa ry’umugoroba n’iry’igitondo ryabwiwe ni iry’ukuri; ni co gituma upfunga iryo yerekwa, kuko rizoshika inyuma y’imisi myinshi. Daniyeli 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Mu murongo wa makumyabiri na gatandatu, “iyerekwa ry’umugoroba n’igitondo” ni iyerekwa rya mar’eh, risobanura “ukuboneka”; ariko iyerekwa ryagombaga “gufungwa” ni iyerekwa rya châzôn ry’amateka y’ubuhanuzi. Imvugo ngo “umugoroba n’igitondo” ni yo itandukanya kandi ikagaragaza neza itandukaniro riri hagati y’ayo mayerekwa yombi. Ibyo ibikora binyuze no ku yindi shusho yerekana uruhare rw’ubumuntu mu gutunganya Bibiliya. Uruhare rw’ubumuntu rwari rugizwe n’abahanuzi banditse amagambo ya Bibiliya, ariko kandi n’abayihinduye. Bibiliya, kimwe na Kristo, igaragaza ihuriro ry’ubumana n’ubumuntu. Uwo bumuntu bwakomeje kumanuka mu mateka, uhereye kuri Adamu amaze gukora icyaha kugeza ku banditse kandi bahinduye Bibiliya. Kristo na Bibiliya byombi ni Ijambo ry’Imana, kandi Ijambo ry’Imana riratunganye, kuko ubumana buri muri iryo huriro bwahoraga butsinda inzitizi zose zari mu mubiri.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Pawulo, umugaragu wa Yesu Kristo, wahamagawe kuba intumwa, atoranyirijwe ubutumwa bwiza bw’Imana, (ari bwo yasezeranye mbere abunyujije ku bahanuzi bayo mu Byanditswe byera,) bwerekeye Umwana wayo, Yesu Kristo Umwami wacu, wabyawe mu rubyaro rwa Dawidi ku bw’umubiri. Abaroma 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Imvugo ngo “nimugoroba n’igitondo” iboneka kenshi mu Ijambo ry’Imana, kandi buri gihe ihindurwa ngo “nimugoroba n’igitondo,” nk’uko iri mu murongo wa makumyabiri na gatandatu, kandi nk’uko ikunze cyane guhindurwa mu nkuru y’irema yo mu Itangiriro ihora ivuga iti: “maze habaho umugoroba, habaho n’igitondo….” Mu by’ukuri, kandi buri kuri gufite icyo kumarira (kandi uku kuri ni ngombwa kugira ngo gusobanukirwe), ahantu honyine muri Bibiliya aho imvugo ngo “nimugoroba n’igitondo” idahindurwa ngo “nimugoroba n’igitondo” (nk’uko biri mu murongo wa makumyabiri na gatandatu), ni mu murongo wa cumi na kane wa Daniyeli umunani. Aho, kandi aho honyine mu Ijambo ry’Imana, interuro ngo “nimugoroba n’igitondo” ihindurwa gusa ngo “iminsi.”

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Nuko arambwira ati: Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzahanagurwe. Daniyeli 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Imirongo cumi n’ibiri nyuma yaho, muri uwo mutwe nyine wa Daniyeli, imvugo y’Igiheburayo ngo “nimugoroba n’igitondo” yahinduwe nk’uko ihora ihindurwa; ariko mu murongo ari wo nkingi yo hagati n’urufatiro by’Abadiventisiti, iyo mvugo yahinduwe gusa ngo “iminsi.” Ni uruhe ruhare rwatumye abasemuzi ba Bibiliya ya King James bakora uku kwivuguruza kugaragara gutyo? Bari bahinduye iyo mvugo mu murongo wa makumyabiri na gatandatu bahuje n’uko iboneka ahandi hose muri Bibiliya. Ariko imirongo cumi n’ibiri mbere y’umurongo wa makumyabiri na gatandatu, mu murongo wa cumi na kane, ubumuntu bwabo bwashyize itandukaniro ryihariye ku gisubizo cy’ikibazo cyo mu murongo wa cumi na gatatu. Kandi ikibazo cyo mu murongo wa cumi na gatatu cyarimo rya jambo rimwe (igitambo), ritagombaga kongerwa muri Bibiliya. Imana yashakaga ko umurongo wa cumi na kane ugaragara mu buryo bwimbitse cyane kandi bwihariye. Kandi mu kubigenza ityo, yanagaragaje icyo Gaburiyeli yategetswe kumenyesha Daniyeli ngo acyumve.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

Mu murongo wa cumi na gatandatu, Yesu yategetse Gaburiyeli gutuma Daniyeli asobanukirwa iyerekwa rya mar’eh, nubwo Daniyeli yashakaga gusobanukirwa iyerekwa rya châzôn ry’amateka y’ubuhanuzi. Umurongo wa makumyabiri na gatandatu uvuga ko “iyerekwa ry’umugoroba n’igitondo ryabwiwe” ryari “ukuri.” Iyerekwa rya châzôn ryari “ikintu cyabonwe” cy’ubuhanuzi, ariko iyerekwa rya mar’eh ryo “ryarabwiwe,” kuko ryari ryaravuzwe. Ryari ryaravuzwe mu murongo wa cumi na kane, igihe Palmoni yavugaga ati: “kugeza ku bihumbi bibiri na magana atatu by’imigoroba n’ibitondo; maze ubuturo bwera buzahanagurwe.” Umurongo wa makumyabiri na gatandatu ukoresha imvugo “imigoroba n’ibitondo,” ubwo urimenya nk’iyerekwa ryari “ryaravuzwe,” kugira ngo werekane itandukaniro riri hagati y’ayo mayerekwa yombi yo muri Daniyeli igice cya munani. Iyerekwa ry’amateka y’ubuhanuzi Daniyeli yari “yarabonye”, kandi Daniyeli yifuzaga gusobanukirwa, ryari ritandukanye n’iyerekwa “ryavuzwe” Daniyeli yari “yarumvise”. Icy’ingenzi kurushaho, iyerekwa Daniyeli “yumvise” ni ryo yerekwa Gaburiyeli yagombaga guhesha Daniyeli kurisobanukirwa.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Ubumuntu bwagize uruhare mu kurema Bibiliya Yera bwanditse ijambo “iyerekwa” incuro icumi mu gice cya munani cya Daniyeli, kandi mu kubigenza butyo bwahishe itandukaniro riri hagati y’iyerekwa “ryabonwe” n’irindi yerekwa “ryumviswe”. Mu kubigenza butyo, bwatwikiriye ishimangirwa rigaragaza ko umugambi wa Kristo wari uko Daniyeli asobanukirwa iyerekwa yari “yumvise”, kuruta uko yasobanukirwa iyerekwa yari “yabonye”. Ubu dushobora kureba ibyo Gaburiyeli akora kugira ngo asohoze inshingano yahawe.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Nuko aza hafi y’aho nari mpagaze; ageze aho, mfatwa n’ubwoba, nikubita hasi nubamye. Ariko arambwira ati: Sobanukirwa, wa mwana w’umuntu we; kuko iyerekwa ari iry’igihe cy’imperuka. Akivugana nanjye, naguye mu bitotsi byinshi nubamye hasi ndeba ku butaka; ariko ankoraho, anshyira hahandi nihagaze nemye. Aravuga ati: Dore, ngiye kukumenyesha ibizaba ku iherezo ry’umujinya; kuko imperuka izaba mu gihe cyagenwe. Daniyeli 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Noneho Gaburiyeli atangira umurimo we wo gufasha Daniyeli gusobanukirwa iyerekwa ry’iminsi magana abiri na mirongo itatu ry’amanywa n’umugoroba, ari ryo kuri. Mbere na mbere amumenyesha ko iyerekwa ry’amateka y’ubuhanuzi, iyerekwa châzôn, rizabaho mu “gihe cy’imperuka.” Hanyuma, Daniyeli ari mu bitotsi by’ubuhanuzi, Gaburiyeli akora kuri Daniyeli maze amuhagarika yemye. Aramubwira ati “Nzagutera kumenya.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Ibyo ni byo Palmoni (Kristo) yari yabwiye Gaburiyeli gukora, ubwo yavugaga ati: “Gaburiyeli, menyesha uyu muntu gusobanukirwa n’iyerekwa rya mar’eh” ry’umugoroba n’igitondo. Gaburiyeli avuga ko azamenyesha Daniyeli “kumenya ibizaba ku mperuka y’uburakari.” Ngaho rero! Aho ni ho hari “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu! Byahishwe n’ubwo buryo nyine bw’ubuhanuzi Gaburiyeli yari yarayoboye abahanuzi inshuro nyinshi guhamya no gukoresha mu nyandiko zabo! Ubwo buryo ni “umurongo ku wundi murongo, aha hato n’ahandi hato”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Mu gitabo cyitwa “Thoughts on Daniel and the Revelation”, cyanditswe na Uriah Smith (igitabo Abadivantisiti bose, ndetse n’abaturanyi babo, bakwiriye kuba bazi), Smith agira icyo avuga ku mirongo ya cumi na karindwi kugeza ku ya cumi n’icyenda yo mu gice cya munani cya Daniyeli:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

Avuga muri rusange ko ku gihe cyagenwe iherezo rizabaho, kandi ko azamumenyesha ibizaba ku iherezo rya nyuma ry’uburakari, ni bwo atangira gusobanura iyerekwa. Uburakari bugomba kumvikana ko bukubiyemo igihe runaka. Ni ikihe gihe? Imana yabwiye ubwoko bwayo bw’Abisirayeli ko izabasukaho uburakari bwayo kubera ubugome bwabo; bityo itanga amabwiriza yerekeye “umutware w’umunyabyaha, utanduye, wa Isirayeli”: “Kuraho igitambaro cyo ku mutwe, ukureho n’ikamba.... Nzabihindura, nzabihindura, nzabihindura rwose: kandi ntibizongera kubaho ukundi, kugeza aho uzaza ari we bifitiye uburenganzira; kandi nzabiha we.” Ezekiel 21:25–27, 31.

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Ngiki ni cyo gihe cy’uburakari bw’Imana ku bwoko bwayo bw’isezerano; igihe ubuturo bwera n’ingabo bizakandagirirwa munsi y’ibirenge. Ikimenyetso cy’ubwami cyakuweho, n’ikamba riramburwa, igihe Isirayeli yashyirwaga munsi y’ubwami bwa Babuloni. Byongeye guhirikwa n’Abamedi n’Abaperesi, byongera guhirikwa n’Abagiriki, byongera guhirikwa n’Abaroma, bihuye n’inshuro eshatu iryo jambo risubirwamo n’umuhanuzi. Hanyuma Abayahudi, bamaze kwanga Kristo, bidatinze batatanyirijwe hirya no hino ku isi yose; kandi Isirayeli yo mu mwuka yafashe umwanya w’urubyaro rw’ukuri rw’inyuguti; ariko bari mu butware bw’imbaraga zo ku isi, kandi bazabugumamo kugeza igihe intebe ya Dawidi izongera gushingwa,—kugeza igihe Uwo ari we muragwa wayo ukwiriye, Mesiya, Igikomangoma cy’amahoro, azazira, maze icyo gihe ayihabwe. Ubwo ni bwo uburakari buzaba buhagaritse. Ibyo bizaba ku mperuka y’iki gihe, marayika agiye kubimenyesha Daniyeli ubu.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“uburakari” Smith arimo kugaragaza bwatangiye igihe Manase yajyanwaga i Babuloni n’Abashuri mu mwaka wa 677 mbere ya Kristo. Ikibabaje ni uko Smith afata ihirikwa rya Sedekiya mu mwaka wa 586 mbere ya Kristo, maze akarikoresha nk’intangiriro y’igihe cy’“uburakari” bwo mu murongo wa cumi n’icyenda. Mu by’ukuri, Smith ntiyigera asobanura icyo bivuze kuba uwo murongo uvuga ngo “iherezo rya nyuma ry’uburakari.” Abifata nk’aho ari “uburakari” gusa; nyamara niba hariho “iherezo rya nyuma” ry’uburakari, ikibonezamvugo n’ubwenge bisaba ko habaho nibura n’“iherezo rya mbere” ry’uburakari. Smith yari azi ko ya myaka mirongo irindwi y’ubunyage yatangiranye n’igitero cya mbere Nebukadinezari yagabye kuri Yehoyakimu mu mwaka wa 606 mbere ya Kristo, ariko yemeza ko intangiriro y’igihe cy’uburakari ari igitero cya gatatu cya Nebukadinezari, cyagabwe kuri Sedekiya, umwami wa nyuma w’u Buyuda.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Nubwo dufite inkuru irambuye kurushaho y’ubuzima bwe bwo mu buto bwe [ubwa Daniyeli] kuruta ibyanditswe ku bw’umuhanuzi uwo ari we wese, nyamara ivuka rye n’umuryango akomokamo byasigaye mu mwijima wuzuye, keretse gusa ko yari uwo mu rubyaro rw’abami, bishoboka ko yari uwo mu nzu ya Dawidi, yari imaze icyo gihe kugwira cyane. Ahera kugaragara ari umwe mu bajyanywe bunyago b’abanyacyubahiro bo mu Buyuda, mu mwaka wa mbere wa Nebukadinezari, umwami w’i Babuloni, mu itangiriro ry’imyaka mirongo irindwi y’ubunyage, BC 606. Yeremiya na Habakuki bari bagikomeza kuvuga ubuhanuzi bwabo. Ezekiyeli yatangiye nyuma gato, kandi nyuma y’aho ho hato, Obadiya; ariko bombi barangije umurimo wabo imyaka myinshi mbere y’iherezo ry’umurimo muremure kandi w’icyubahiro wa Daniyeli. Abahanuzi batatu gusa ni bo bamukurikiye, Hagayi na Zekariya, bakoze umurimo w’ubuhanuzi icyarimwe mu gihe kigufi, BC 520–518, na Malaki, uwa nyuma mu bahanuzi bo mu Isezerano rya Kera, wamamaye igihe gito ahagana kuri BC 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith yasobanukiwe neza ko “uburakari” bwo mu murongo wa cumi n’icyenda ari igihe runaka. Yasobanukiwe neza ko icyo gihe ari ukuribatwa kw’aheranda n’ingabo, bihuye na Daniyeli igice cya munani umurongo wa cumi na gatatu, kandi yasobanukiwe neza ko iherezo ryacyo ari ku wa 22 Ukwakira 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith yari afite ukuri ku rugero runaka, ariko ntiyamenye ukuri nyakuri kubera gukora ibyari biranga uburyo yashyiraga mu bikorwa ubuhanuzi. Yemeye ko amateka ari yo ayobora uko asobanura ijambo ry’ubuhanuzi, aho kwemera ko ijambo ry’ubuhanuzi ari ryo riyobora uko asobanukirwa amateka. Nitwemera ko Bibiliya ari yo isobanura amateka y’ubuhanuzi, ni bwo tuba dufite amakuru akwiriye yo kwegera amateka.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Bibiliya yigisha ko icyo umuntu anesheshwa, aba abaye umugaragu wacyo.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Mu gihe babasezeranya umudendezo, bo ubwabo ni imbata z'ubwononyi; kuko icyo umuntu aneshwa na cyo, ni cyo na we ahindukirwamo imbata. 2 Petero 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manase yajyanywe i Babuloni mu mwaka wa 677 M.K. Ni ho Yuda yaneshejwe kandi igashyirwa mu bubata. Iyi ni yo ngingo yo gutangiriraho igaragazwa ku mbonerahamwe zo mu 1843 no mu 1850, Sister White yemeza ko ari iz’ukuri. Smith atangiza kuribatanwa kwo muri Daniyeli igice cya munani, umurongo wa cumi na gatatu, kuri Zedekiya, umwami wa nyuma wa Yuda. Zedekiya yari iherezo ry’urubanza rwagiye ruterwa buhoro buhoro, si intangiriro yarwo. Sister White agaragaza ko kujyanwa kwa Manase i Babuloni mu bunyage kwari “ingwate” y’ibyari bigiye kuza. “Ingwate” ni ubwishyu bwa mbere, kandi igaragaza itangiriro ry’igurwa rifite andi yishyurwa azakurikiraho.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

Abahanuzi bakomeje imiburo yabo n’ibibwiriza byabo ari abizerwa; nta bwoba bagize babwira Manase n’ubwoko bwe; ariko ubutumwa bwabo burasuzugurwa; u Buyuda bwari bwarasubiye inyuma ntibwigeze bwumva. Kugira ngo habe ikimenyetso gifatika cy’ibizagera kuri ubwo bwoko nibukomeza kutihana, Uwiteka yemeye ko umwami wabwo afatwa n’itsinda ry’abasirikare b’Abashuri, “bamuboheje iminyururu, bamujyana i Babuloni,” umurwa mukuru wabo w’igihe gito. Iryo yababaro ryagaruye umwami akenge; “yinginga Uwiteka Imana ye, yicisha bugufi cyane imbere y’Imana ya ba sekuruza be, arayisenga: na Yo iramwumvira, yumva ugusaba kwe, imusubiza i Yerusalemu mu bwami bwe. Nuko Manase amenya yuko Uwiteka ari we Mana.” 2 Ngoma 33:11–13. Ariko uko kwihana, nubwo kwari gutangaje, kwaje bitinze cyane ngo gukize ubwami ingaruka zangiza z’imyaka myinshi y’imigenzo yo gusenga ibigirwamana. Benshi bari barasitaye baragwa, ntibongera na hato guhaguruka. Abahanuzi n’Abami, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manase yaranze “ingwati” yatangije “umuvumo” w’“ibihe birindwi,” ari wo “burakari” bwa nyuma, kuko “uburakari bwa mbere” bwari bwaratangiye ubwo ubwami bwo mu majyaruguru bwajyanwaga mu bunyage mu mwaka wa 723 Mbere ya Kristo. Hanyuma, igihe Yehoyakimu yahirikwaga ku ngoma, kandi Daniyeli akajyanwa mu bunyage, imyaka mirongo irindwi y’ubunyage Yeremiya yagaragaje yatangiye mu mwaka wa 606 Mbere ya Kristo. Abami babiri nyuma ya Yehoyakimu, Yerusalemu yararimbuwe, kandi umwami wa nyuma w’u Buyuda, Sedekiya, yarebaga uko abahungu be bicirwa imbere ye, hanyuma bamunogoramo amaso maze ajyanwa ari imbohe i Babuloni.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith yahaye urubanza rwose rw’iterambere kuri Sedekiya, kandi akoresha urubanza rwa Sedekiya nk’umwandiko gihamya wo gushyigikira igitekerezo cye. Urubanza rwa Sedekiya, wari “umwami mubi kandi wanduye,” rwerekanye ko ikamba ry’u Buyuda ryagombaga gukurwaho kugeza aho Kristo azazira gushinga ubwami. Smith yaravuze ati: “bagengwa n’ubutegetsi bwo ku isi, kandi ni ko bizakomeza kuba kugeza igihe intebe ya Dawidi izongera gushyirwaho,—kugeza igihe Uwo ari we muragwa wayo ukwiriye, Mesiya, Umwami w’amahoro, azazira, maze ubwo ni bwo izamuhabwa.” Ku wa 22 Ukwakira 1844, mu isohozwa rya Daniyeli igice cya karindwi, n’imirongo ya cumi na gatatu n’iya cumi na kane, Kristo, uhagarariwe nk’Umwana w’umuntu, yaje imbere ya Data kugira ngo ahabwe ubwami.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Nabonye mu iyerekwa rya nijoro, maze dore umuntu usa n’Umwana w’umuntu aza ari ku bicu byo mu ijuru, agera ku Mukuru wa kera kose, bamumugeza imbere ye. Maze ahabwa ubutware n’icyubahiro n’ubwami, kugira ngo amoko yose n’amahanga yose n’indimi zose bimukorere: ubutware bwe ni ubutware bw’iteka ryose, butazashira, kandi ubwami bwe ni ubwami butazarimbuka. Daniyeli 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Mushikiwacu White yemeza ko Daniyeli igice cya karindwi, n’umurongo wa cumi na gatatu n’uwa cumi na kane, byasohoye ku wa 22 Ukwakira 1844.

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

“Ukuza kwa Kristo nk’Umutambyi Mukuru wacu akinjira Ahera Cyane, kugira ngo haboneke kwezwa kw’Ubuturo Bwera, nk’uko bigaragarizwa muri Daniyeli 8:14; ukuza k’Umwana w’umuntu ageze imbere y’Iminsi ya Kera, nk’uko byerekanwa muri Daniyeli 7:13; n’ukuza k’Umwami aje mu rusengero Rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’ikorwa rimwe; kandi ibyo nanone bishushanywa no kuza k’Umukwe aje mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa icumi bo muri Matayo 25.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith ntiyakemu ikigize cy’ingenzi cy’“iherezo rya nyuma ry’uburakari.” Yirinze ihame rya Bibiliya ryagaragazaga ko Yuda yatsinzwe mu gihe cya Manase, kandi ko iminyago yatangiye ku ngoma ebyiri mbere ya Zedekiya, na yo yagaragazaga ko Yuda yari isanzwe iri mu butware bwa Babuloni, mbere yuko Zedekiya agera ku iherezo rye. Nubwo hari ibyo yasize ku ruhande ku buryo bugaragara, yakomeje kuvuga ati, “dore igihe cy’uburakari bw’Imana ku bwoko bwayo bw’isezerano; igihe urusengero n’ingabo bizakandagirirwa munsi y’ibirenge.” Bityo rero, ahuza mu buryo butaziguye “igihe cy’uburakari bw’Imana” na Daniyeli igice cya munani, hamwe n’ikibazo cyo mu murongo wa cumi na gatatu kigira kiti “kugeza ryari.” Igisubizo cyo mu murongo wa cumi na kane, cyari kugeza ku wa 22 Ukwakira 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Gutatana mu bubata bw’i Babuloni kwabaye amateka yagiye akomeza buhoro buhoro atangira mu mwaka wa 677 Mbere ya Kristo, akomeza kugeza mu wa 1844. Icyo gihe kingana n’imyaka ibihumbi bibiri magana atanu na makumyabiri, ari yo by’ukuri ya “bihe birindwi” byo mu Balewi makumyabiri na gatandatu. Iherezo ry’icyo gihe ku wa 22 Ukwakira 1844 ryahaye Daniyeli umuhamya wa kabiri ku byerekeye “iyerekwa rya mar’eh” ry’iminsi ibihumbi bibiri na magana atatu y’umugoroba n’igitondo.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “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?” That period of time was the “seven times” of Leviticus twenty-six.

Gaburiyeli yabwiwe kumenyesha Daniyeli iryo yerekwa, kandi icyo Gaburiyeli yakoze ni ugutanga umugabo wa kabiri ushimangira itariki y’iherezo yo ku wa 22 Ukwakira 1844. Ntiyatanzwe gusa nk’umugabo wa kabiri wo gukomeza itariki y’isohozwa ry’ubuhanuzi bwombi bw’ibihe, ahubwo nk’uko Smith yabigaragaje neza, igihe cyari gifitanye isano n’uwo mugabo wa kabiri cyemeza 1844, cyari cyaragaragajwe mu murongo wa cumi na gatatu, nk’igihe ubuturo bwera n’ingabo byagombaga gukandagirirwa munsi y’ibirenge. Ikibazo kiri mu murongo wa cumi na gatatu ni iki: “Iyerekwa ryerekeye igitambo gihoraho, n’igicumuro cy’ubutayu, rizamara igihe kingana iki, kugira ngo ubuturo bwera n’ingabo bikandagirirwe munsi y’ibirenge?” Icyo gihe ni cyo cyari “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Icyo Smith atabonye, cyangwa yirinze kugaragaza, ni uko “uburakari” buvugwa ku murongo wa cumi n’icyenda bwari “iherezo rya nyuma” ry’ubwo burakari. Niba hari “iherezo rya nyuma”, noneho hari n’“iherezo rya mbere”, kandi Daniyeli agaragaza aho “uburakari bwa mbere” bwarangiriye, mu gice cya cumi na kimwe. Ari kugaragaza ubupapa bwategekaga mu gihe cy’Imyaka y’Umwijima, kandi avuga ko ubupapa bwari kuzatera imbere kugeza ubwo uburakari busohoye, cyangwa burangiye.

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.

Kandi umwami azakora uko yishakiye; kandi azishyira hejuru, yihimbaze asumbe imana yose, kandi azavuga amagambo y’ibitangaza arwanya Imana iruta izindi mana; kandi azagubwa neza kugeza ubwo uburakari buzaba busohoye: kuko icyagenwe kizakorwa. Danieli 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Umurongo wa mirongo itatu na gatandatu usanzwe usobanurwa cyane ko ari wo ntumwa Pawulo yavuguruye mu magambo ye mu rwandiko rwe rwa kabiri yandikiye Abatesalonike.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Ntihakagire umuntu n’umwe ubabeshya uburyo ubwo ari bwo bwose; kuko uwo munsi utazaza hatabanje kubaho ubuhakanyi, kandi wa muntu w’icyaha akamenyekana, wa mwana wo kurimbuka; urwanya kandi wihīmbaza hejuru ya byose byitwa Imana, cyangwa byose bisengwa; kugira ngo yicare mu rusengero rw’Imana nk’Imana, yiyerekana yuko ari Imana. 2 Abatesalonike 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

“Umuntu w’icyaha” wa Pawulo, ari na we “umwana wo kurimbuka,” “urwanya kandi akishyira hejuru y’icyitwa cyose Imana, cyangwa igisengwa,” ni na we “mwami” “uzakora ibyo yishakiye; kandi azishyira hejuru, kandi azikuza asumbe imana yose.” Izo ngeri zombi z’amagambo zerekeza kuri papa w’i Roma. Daniyeli yandika ko papa azatera imbere, ari byo bivuga gusunikira ibintu imbere, kugeza ubwo “uburakari buzaba busohoye.” Uburakari buvugwa mu murongo wa mirongo itatu n’itandatu bwari “bwaragenwe.” Ijambo “bwaragenwe” risobanura “gukomeretsa.”

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Ubupapa bwahawe “igikomere cyica” mu 1798, kandi icyo gihe “uburakari bwa mbere” bwari busohojwe cyangwa bwarangiye. Ijambo “gusohoza” risobanura kurangiza cyangwa guhagarika. Iherezo ry’“uburakari” mu gice cya munani, umurongo wa cumi n’icyenda, ryagaragaje iherezo ry’igihe ubuturo bwera n’ingabo byagombaga gukandagirirwa. Ibyo byarangiye mu 1844, ariko uburakari “bwa mbere” bwo bwarangiye mu 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“uburakari bwa nyuma” bwarangiye mu wa 1844, nyuma y’imyaka ibihumbi bibiri na magana atanu na makumyabiri, uhereye igihe umwami Manase yajyanwaga i Babuloni n’Abanyashuri mu wa 677 mbere ya Kristo. “Uburakari bwa mbere” bwarangiye mu wa 1798, nyuma y’imyaka ibihumbi bibiri na magana atanu na makumyabiri, uhereye igihe ubwami bwo mu majyaruguru bwa Isirayeli bwajyanwaga mu bunyage n’Abanyashuri mu wa 723 mbere ya Kristo.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Hari ibindi byinshi byo kuvuga ku “bihe birindwi” byihishe mu gitabo cya Daniyeli, kandi tuzabigarukaho mu nyandiko yacu ikurikira.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Kandi wandikire marayika w’itorero ry’Abanyalawodikiya uti: Ibi ni byo bivuzwe n’Amena, Umuhamya wizerwa kandi w’ukuri, Intangiriro y’irema ry’Imana; nzi imirimo yawe, yuko udakonje kandi ntunashyuhe: icyampa ukaba ukonje cyangwa ushyushye. Nuko rero kuko uri akazuyazi, kandi ntukonje kandi ntunashyuhe, nzakuruka mu kanwa kanjye. Kuko uvuga uti, Ndi umukire, kandi ngwije ubutunzi, kandi nta cyo nkennye; nyamara ntumenya yuko uri umugorwa, kandi uteye agahinda, kandi uri umukene, kandi impumyi, kandi wambaye ubusa.’”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Umwami hano atwereka ko ubutumwa bugomba kugezwa ku bwoko Bwe n’abakozi yahamagaranye inshingano yo kuburira abantu atari ubutumwa bw’amahoro n’umutekano. Si ubutumwa bw’amateka cyangwa bw’inyigisho gusa, ahubwo ni ubutumwa bukora kandi bukoreshwa mu buryo bwose no muri buri ngingo yose. Ubwoko bw’Imana bugaragazwa mu butumwa buhabwa Abalawodikiya nk’abari mu mwanya wo kwirundanyiriza icyizere gishingiye ku kamere. Bari mu mutekano wabo no mu bworoherane, biyumvamo ko bageze ku rwego rwo hejuru rw’ibyo bagezeho mu by’umwuka. ‘Kuko uvuga uti, Ndi umutunzi, ndatunganye, kandi nta cyo nkennye; ariko ntuzi yuko uri umunyabyago, kandi ko uteye agahinda, kandi ko uri umukene, n’impumyi, kandi wambaye ubusa.’

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“Nta buriganya bukomeye bushobora kuza ku mitima y’abantu buruta ukwiringira ko bari mu kuri kandi nyamara bibeshya rwose! Ubutumwa bw’Umuhamya W’Ukuri busanga ubwoko bw’Imana buri mu kuyobywa kubabaje, nyamara ari inyangamugayo muri uko kuyobywa. Ntibazi ko uko bahagaze ari ukw’agahomamunwa imbere y’Imana. Mu gihe abo ubutumwa bubwirwa bishimagiza ko bari mu mimerere yo mu mwuka ishyizwe hejuru, ubutumwa bw’Umuhamya W’Ukuri busenya icyizere cyabo cy’umutekano binyuze mu kwamagana gutangaje kugaragaza imimerere yabo nyakuri y’ubuhumyi bwo mu mwuka, ubukene, n’ubworo. Ubuhamya, bukakaye kandi bukomeye bene ako kageni, ntibushobora kuba ari ukwibeshya, kuko ari Umuhamya W’Ukuri uvuga, kandi ubuhamya Bwe bugomba kuba ari ubw’ukuri.” Testimonies, volume 3, 252.