That “certain saint which spake” in Daniel chapter eight, verses thirteen and fourteen is Christ as Palmoni. In the book of Revelation, Christ is identified as Alpha and Omega, which among other wonderful truths, identifies Christ as the Wonderful Linguist, and together the books of Daniel and Revelation represent Christ as the Master of time and language. It is beyond human ability to understand the significance and depth of what it means that Christ, as Palmoni (the Numberer of Secrets), introduces that attribute of His character in the two verses that establish the central pillar of Adventism, but the secrets which the Numberer of Secrets chooses to reveal are our responsibility to recognize and defend.
Uwo “wera runaka wavuze” mu gitabo cya Daniyeli igice cya munani, umurongo wa cumi na gatatu n’uwa cumi na kane, ni Kristo nka Palmoni. Mu gitabo cy’Ibyahishuwe, Kristo avugwaho ko ari Alufa na Omega; ibyo, hamwe n’ukuri gutangaje kundi, bigaragaza Kristo nk’Umunyandimi w’Igitangaza; kandi ibitabo bya Daniyeli n’Ibyahishuwe bifatanyije bigaragaza Kristo nk’Umugenga w’igihe n’ururimi. Ubushobozi bw’umuntu ntibwagera ku gusobanukirwa ubusobanuro n’ubujyakuzimu by’icyo bisobanura ko Kristo, nka Palmoni (Ubara Amabanga), atangiza uwo muco w’imico ye muri iyo mirongo ibiri ishyiraho inkingi nkuru ya Adiventisimu; ariko amabanga Umubara w’Amabanga ahitamo guhishura ni inshingano yacu kuyamenya no kuyaharanira.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Ibihishwe ni iby’Uwiteka Imana yacu; ariko ibyahishuwe ni ibyacu n’abana bacu iteka ryose, kugira ngo dukore amagambo yose y’iri tegeko. Gutegeka kwa Kabiri 29:29.
A secret that has been revealed is that the Numberer of Secrets (Palmoni), is that “certain saint which spake,” and in the two verses where He reveals Himself, the central pillar of Adventism is identified. In those two verses the Wonderful Numberer identifies the “increase of knowledge” that He, as the Lion of the tribe of Judah unsealed in 1798. In those two verses, the jewels of Miller’s dream, that represent the “increase of knowledge,” were, by the direction of Palmoni’s hand, published upon the two tables of Habakkuk.
Ibanga ryahishuwe ni uko Umubari w’Amabanga (Palmoni), ari wa “wera runaka wavuze,” kandi mu mirongo ibiri yihishuriramo, inkingi y’ingenzi ya Adventisime iramenyekana. Muri iyo mirongo yombi, wa Mubari W’igitangaza agaragaza “ukwiyongera kw’ubumenyi” We, nk’Intare yo mu muryango wa Yuda, yashyize ahagaragara mu 1798. Muri iyo mirongo yombi, amabuye y’agaciro yo mu nzozi za Miller, ahagarariye “ukwiyongera kw’ubumenyi,” yayobowe n’ukuboko kwa Palmoni, maze atangazwa ku bisate bibiri bya Habakkuk.
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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Nuko numva umutagatifu umwe avuga; maze undi mutagatifu abaza uwo mutagatifu wavugaga ati: Mbese ibyo yeretswe byerekeye igitambo gihoraho, n’igicumuro giteza umupfagaro, bikageza aho ubuturo bwera n’ingabo bitangirwa kuribatwa n’ibirenge, bizamara igihe kingana iki? Arambwira ati: Bizageza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera bubone kwezwa. Danieli 8:13, 14.
After Daniel received the prophetic vision of the kingdoms of Bible prophecy, and then heard the heavenly dialogue in verses thirteen and fourteen, he sought to understand the “vision.”
Nyuma y’uko Daniyeli ahawe iyerekwa rya gihanuzi ry’ubwami buvugwa mu buhanuzi bwa Bibiliya, maze akumva ibiganiro byo mu ijuru biri mu mirongo ya cumi na gatatu n’iya cumi na kane, yashatse gusobanukirwa “iyerekwa.”
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 rero, jyewe Daniyeli maze kubona ibyo neretswe, nshaka kubisobanukirwa; maze dore, hahagarara imbere yanjye usa n’umuntu. Numva ijwi ry’umuntu rivugira hagati y’inkombe z’Ulayi, rirahamagara riti: Gaburiyeli, sobanurira uyu muntu ibyo yeretswe. Daniyeli 8:15, 16.
The “vision” which Daniel is seeking to understand is the “chazon” vision, but the “mareh” vision, is what Gabriel is told to make Daniel understand. Every fact has its bearing, and if this fact is missed, the structure and design of the passage is essentially destroyed. In verse fifteen, when Daniel seeks to understand the “chazon” vision, the “mareh” is hidden, but still represented, for with the “appearance of a man” (Gabriel), the Hebrew word “mareh” is translated as “appearance”. In verse fifteen both words which have been translated as “vision” are represented. Daniel, in verse fifteen, seeks to understand the “chazon,” but Palmoni commands Gabriel, in verse sixteen to make Daniel understand the “mareh.” The design of these two verses is purposeful, and emphasizes the connection and difference between the two words.
“Iyerekwa” Daniyeli ashaka gusobanukirwa ni iyerekwa rya “chazon”, ariko iyerekwa rya “mareh” ni ryo Gaburiyeli ategetswe gusobanurira Daniyeli ngo aryumve. Buri kintu cyose gifite umumaro wacyo, kandi iyo uku kuri kutabonetse, imiterere n’igenamigambi by’uyu murongo birangirika mu buryo bw’ingenzi. Mu murongo wa cumi na gatanu, igihe Daniyeli ashaka gusobanukirwa iyerekwa rya “chazon”, “mareh” iba ihishe, ariko igakomeza kugaragazwa, kuko mu mvugo ngo “ishusho y’umuntu” (Gaburiyeli), ijambo ry’Igiheburayo “mareh” rihindurwamo “ishusho”. Mu murongo wa cumi na gatanu ayo magambo yombi yahinduwemo “iyerekwa” aba ahagarariwe. Daniyeli, mu murongo wa cumi na gatanu, ashaka gusobanukirwa “chazon”, ariko Palimoni ategeka Gaburiyeli, mu murongo wa cumi na gatandatu, gusobanurira Daniyeli ngo yumve “mareh.” Imiterere y’iyi mirongo yombi ifite umugambi wabigenewe, kandi ishimangira isano n’itandukaniro biri hagati y’aya magambo yombi.
It is Palmoni that commands Gabriel to make Daniel understand the “mareh,” for the One that commands Gabriel is the One who stands upon the water, and Gabriel heard His voice, “a man’s voice between the banks of Ulai.” It is the Ulai river that runs between the banks, and it is Christ who stands upon the water in the Scriptures. Accompanied with that fact, is the fact that Christ, as the archangel, is the One who commands the angels. The voice between the banks, is the voice of “that certain saint” in verse thirteen, and it is His word that commands Gabriel to make Daniel understand the “mareh” vision. In chapter twelve of Daniel, Christ once again is between the banks of the river. In chapter twelve He is clothed in linen, and swares by Him that liveth forever.
Ni Palumoni utegeka Gaburiyeli kumenyesha Daniyeli “mareh,” kuko Utegeka Gaburiyeli ari We uhagaze hejuru y’amazi, kandi Gaburiyeli yumvise ijwi Rye, “ijwi ry’umuntu hagati y’inkombe za Ulayi.” Ni uruzi Ulayi rutemba hagati y’inkombe, kandi ni Kristo uhagarara hejuru y’amazi mu Byanditswe. Bijyanye n’uwo kuri, hiyongeraho n’undi ko Kristo, nk’umumarayika mukuru, ari We utegeka abamarayika. Iryo jwi riri hagati y’inkombe, ni ijwi rya “uwo wera runaka” wo mu murongo wa cumi na gatatu, kandi ni ijambo Rye ritegeka Gaburiyeli kumenyesha Daniyeli iyerekwa rya “mareh.” Mu gice cya cumi na kabiri cya Daniyeli, Kristo yongeye kuba hagati y’inkombe z’uruzi. Mu gice cya cumi na kabiri yambaye imyenda y’ibitare, kandi arahira Ihoraho iteka ryose.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
Ariko wowe, Daniyeli, ufunge ayo magambo, kandi ushire ikimenyetso ku gitabo kugeza mu gihe cy’imperuka; benshi bazagenda biruka hirya no hino, kandi ubumenyi buziyongera. Nuko jyewe Daniyeli nditegereza, maze dore, hahagaze abandi babiri, umwe ku nkombe imwe y’uruzi, undi ku yindi nkombe y’uruzi. Umwe abaza wa muntu wambaye imyenda y’ibitare byiza, wari hejuru y’amazi y’uruzi ati: “Ibyo bitangaza bizageza ryari ku iherezo ryabyo?” Numva wa muntu wambaye imyenda y’ibitare byiza, wari hejuru y’amazi y’uruzi, ubwo yazamuraga ukuboko kwe kw’iburyo n’ukw’ibumoso abyerekeza mu ijuru, akarahirira Ihoraho iteka ryose yuko bizamara igihe, n’ibihe, n’igice cy’igihe; kandi ubwo azaba arangije gutatanya imbaraga z’ubwoko bwera, ibyo byose bizaba birangiye. Daniyeli 12:4–7.
The Man who was “clothed in linen, which was upon the waters of the river,” “held up His right hand and His left hand unto heaven, and sware by Him that liveth forever,” and He is the same Man, who in chapter eight commanded Gabriel. In Revelation chapter ten, Christ also held up His hand and swore by Him who lives forever, but there He is standing upon both the water and the earth.
Umuntu wari “wambaye imyenda y’ibitare byiza byera, wari hejuru y’amazi y’uruzi,” “azamura ukuboko kwe kw’iburyo n’ukw’ibumoso akaberekeza mu ijuru, arahira Uhoraho uhora iteka ryose,” kandi uwo ni wa Muntu nyine, mu gice cya munani, wategetse Gaburiyeli. Mu Byahishuwe igice cya cumi, Kristo na we yazamuye ukuboko kwe arahira Uhora iteka ryose, ariko aho ngaho ahagaze ku mazi no ku isi.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Maze marayika nabonye ahagaze hejuru y’inyanja no hejuru y’isi, azamura ukuboko kwe aramburira mu ijuru, arahira ku Uhoraho uhoraho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, yuko igihe kitazaba kikiriho. Ibyahishuwe 10:5, 6.
The mighty angel of chapter ten of Revelation, is Palmoni, who spake to Gabriel from between the banks of the river in chapter eight, and identified when the “end of” the “wonders” would occur in chapter twelve. In Revelation chapter ten, He is the one who roared as a “lion,” for He is there represented as the Lion of the tribe of Judah.
Umumarayika ukomeye uvugwa mu gice cya cumi cy’Ibyahishuwe ni Palumoni, wavuganye na Gaburiyeli ari hagati y’inkombe z’umugezi mu gice cya munani, kandi akagaragaza igihe “iherezo ry’” “ibitangaza” rizabera mu gice cya cumi na kabiri. Mu Byahishuwe igice cya cumi, ni We watontomye nk’“intare,” kuko aho ahagarariwe nk’Intare yo mu muryango wa Yuda.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Revelation 5:5–7.
Nuko umwe muri ba bakuru arambwira ati: “Wira kurira. Dore Intare yo mu muryango wa Yuda, Umuzi wa Dawidi, yanesheje kugira ngo abashe gukingura icyo gitabo no gukuraho ibimenyetso birindwi byacyo.” Nuko ndareba, mbona hagati y’intebe y’ubwami no hagati y’ibyo bizima bine, no hagati ya ba bakuru, hahagaze Umwana w’Intama umeze nk’uwatambwe, afite amahembe arindwi n’amaso arindwi, ari yo Mwuka irindwi z’Imana zatumwe mu isi yose. Nuko araza, afata icyo gitabo mu kuboko kw’iburyo kw’Iyicaye ku ntebe y’ubwami. Ibyahishuwe 5:5–7.
As the Lion of the tribe of Judah, Christ is the lamb that prevailed to unseal the book that was sealed with seven seals. Whether He is walking upon the water in the book of Daniel, or has one foot on the sea and the other on the earth in Revelation, each of the prophetic representations are associated with prophetic time. And as the Lion of the tribe of Judah, Christ both seals up and unseals His Word. As He sealed up the book of Daniel, He also sealed up the seven thunders in Revelation chapter ten.
Nk’Intare yo mu muryango wa Yuda, Kristo ni yo Ntama yanesheje kugira ngo imene ibimenyetso by’igitabo cyari gifatanyishijwe ibimenyetso birindwi. Yaba agenda hejuru y’amazi mu gitabo cya Daniyeli, cyangwa afite ikirenge kimwe ku nyanja n’ikindi ku isi mu Byahishuwe, buri shusho y’ubuhanuzi ihuzwa n’igihe cy’ubuhanuzi. Kandi nk’Intare yo mu muryango wa Yuda, Kristo ni We ushyira ikimenyetso ku Ijambo rye kandi akongera akagikuraho. Nk’uko yafunze igitabo cya Daniyeli, ni ko kandi yafunze n’inkuba ndwi mu gice cya cumi cy’Ibyahishuwe.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Malaika ukomeye wigishije Yohana ntiyari undi muntu wo hasi, ahubwo yari Yesu Kristo ubwe. Gushyira ukuguru Kwe kw’iburyo ku nyanja, n’ukw’ibumoso ku butaka bwumutse, byerekana uruhare arimo gukora mu bihe bisoza by’intambara ikomeye iri hagati Ye na Satani. Uwo mwanya werekana ubushobozi Bwe buhebuje n’ubutware Bwe ku isi yose. Iyo ntambara yarushagaho gukomera no kwiyemeza kurushaho uko ibihe byagendaga bikurikirana, kandi izakomeza ityo kugeza ku bihe byayo bisoza, ubwo imikorere y’ubuhanga buhanitse y’imbaraga z’umwijima izaba igeze ku ndunduro yayo. Satani, yifatanyije n’abanyabyaha, azayobya isi yose n’amatorero atemera urukundo rw’ukuri. Ariko malaika ukomeye arasaba ko bamwumva. Ataka ijwi riranguruye. Agomba kugaragariza imbaraga n’ubutware bw’ijwi Rye abishyize hamwe na Satani kugira ngo barwanye ukuri.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Nyuma y’uko iyo mihengeri irindwi y’inkuba ivuze amajwi yayo, Yohana ahabwa itegeko nk’iryo Daniyeli yahawe ku byerekeye agatabo gato, ngo: ‘Aho ibihengeri birindwi by’inkuba byavuze ubishyireho ikimenyetso.’ Ibyo birebana n’ibizaba mu gihe kizaza, bizahishurwa mu buryo bwabyo bukurikirana. Daniyeli azahagarara mu mugabane we ku mperuka y’iminsi. Yohana abona ako gatabo gato kadashyizweho ikimenyetso. Ni bwo ubuhanuzi bwa Daniyeli bugira umwanya wabwo ukwiriye mu butumwa bw’abamarayika ba mbere, aba kabiri, n’uwa gatatu bugomba guhabwa isi. Gukurwaho kw’ikimenyetso kuri ako gatabo gato kwari ubutumwa bujyanye n’igihe.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Ibitabo bya Daniyeli n’Ibyahishuwe ni kimwe. Kimwe ni ubuhanuzi, ikindi ni ibyahishuwe; kimwe ni igitabo gifatanishijwe ikimenyetso, ikindi ni igitabo gifunguwe. Yohana yumvise amayobera inkuba zavuze, ariko ategekwa kutayandika.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Umucyo wihariye Yohani yahawe kandi ukagaragazwa mu nkuba ndwi wari ugusobanura mu buryo bugaragara ibyabaye byari kuzabaho mu butumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
Christ, represented as Palmoni, the Man in chapters eight and twelve who is upon the water, is also the mighty angel with the little book in His hand. He is the Lion of the tribe of Judah that seals and unseals His Word, and He is the one who commands Gabriel, for He is Michael the archangel.
Kristo, ushushanywa na Palmoni, wa Muntu mu bice vya munani na cumi na bibiri ari ku mazi, ni na we mumalayika w’inkomezi afise agatabo gatoyi mu kuboko kwiwe. Ni we Ntare yo mu muryango wa Yuda ishira ikimenyetso ku Jambo ryayo kandi ikagikurako, kandi ni we ategeka Gaburiyeli, kuko ari Mikayeli umumarayika 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 1:9.
Ariko Mikayeli marayika mukuru, ubwo yahanganye na Satani impaka zerekeye umubiri wa Mose, ntiyahangara kumurega amuvuma, ahubwo yaravuze ati: Umwami Imana agucyahe. Yuda 1:9.
Michael is Christ’s name, and that name represents that He is the commander of not only the angels, but He is also the one who has the power to resurrect. The name Michael means “who is like God”. When Nebuchadnezzar saw one like unto the son of God in the furnace with the three worthies, he saw Michael. And the archangel Michael, is also the prince of God’s people that the little horn of pagan Rome magnified themselves against at the cross in fulfillment of Daniel chapter eight, verse eleven.
Mikayeli ni izina rya Kristo, kandi iryo zina rigaragaza ko ari Umugaba w’ingabo atari z’abamarayika gusa, ahubwo ko ari na We ufite ubushobozi bwo kuzura. Izina Mikayeli risobanurwa ngo “ni nde umeze nk’Imana?” Igihe Nebukadinezari yabonaga usa n’Umwana w’Imana mu itanura ry’umuriro ari kumwe na ba bagabo batatu b’intwari, yabonye Mikayeli. Kandi marayika mukuru Mikayeli ni na we Mutware w’ubwoko bw’Imana, wa hembe nto y’i Roma ya gipagani yishyize hejuru kugira ngo amurwanye ku musaraba, mu isohozwa rya Daniyeli igice cya munani, umurongo wa cumi n’umwe.
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 ibi bintu, keretse Mikayeli umutware wanyu. Daniyeli 10:21.
It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.
Ni Mikayeli utegeka abamarayika, akazura abapfuye kandi ni we ugena igihe igihe cy’igeragezwa kirangirira.
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!” Testimonies, volume 5, 212.
“‘Kandi muri icyo gihe Mikayeli azahaguruka, wa mutware mukuru uhagarariye abana b’ubwoko bwawe; kandi hazabaho igihe cy’amakuba, kitigeze kubaho kuva aho amahanga yabereyeho kugeza muri icyo gihe nyine: kandi muri icyo gihe ubwoko bwawe buzakizwa, ari bwo bwose buzaboneka ko bwanditswe mu gitabo.’ Igihe icyo gihe cy’amakuba kigeze, buri rubanza ruzaba rwaramaze gucibwa; nta gihe cy’igeragezwa kizaba kigihari, nta mbabazi zizaba zigisigaye ku batihana. Ikimenyetso cy’Imana ihoraho kizaba kiri ku bwoko bwayo. Abo basigaye bake, batabasha kwirwanaho muri iyo ntambara yica ihuza n’ububasha bw’isi bwakusanyijwe n’ingabo z’ikiyoka, bazagira Imana uburinzi bwabo. Itegeko rizaba ryaramaze gutangwa n’ubutegetsi bwo ku isi buruta ubundi ko bagomba kuramya ya nyamaswa no kwakira ikimenyetso cyayo, bitaba ibyo bagahura n’itotezwa n’urupfu. Imana ifashe ubwoko bwayo ubu, kuko icyo gihe bazabasha gukora iki muri iyo ntambara iteye ubwoba, badafite ubufasha bwayo!” Testimonies, volume 5, 212.
The final secret which the Lion of the tribe of Judah unseals is the Revelation of Jesus Christ, and it includes that He is in control of the design and structure of every element of His prophetic Word. The Man in linen that stands upon the waters, who lifts up His hand and swares by Him that liveth forever, and who cries as a Lion, which causes seven thunders to utter their voices, is He who seals up the book of Daniel and seals up the seven thunders of Revelation. It is He who unseals the book that is sealed with seven seals, who has the power to resurrect, and who is the great Prince that stands up and announces the end of probation. When Palmoni commanded Gabriel to make Daniel to understand the “mareh” vision, He meant exactly that.
Ibanga rya nyuma Intare yo mu muryango wa Yuda ihishura ni Ibyahishuwe bya Yesu Kristo, kandi bikubiyemo ko ari We utegeka igishushanyo n’imiterere bya buri kintu cyose kigize Ijambo rye ry’ubuhanuzi. Wa Muntu wambaye imyenda y’ibitare byiza uhagaze hejuru y’amazi, uzamura ukuboko kwe akarahira Uhoraho uhoraho, kandi agatakamba nk’Intare, bigatuma inkuba ndwi zivuga amajwi yazo, ni We ushyiraho ikimenyetso ku gitabo cya Daniyeli kandi agashyiraho ikimenyetso ku nkuba ndwi zo mu Ibyahishuwe. Ni We ukuraho ibimenyetso ku gitabo gifatanishijwe ibimenyetso birindwi, ufite ubushobozi bwo kuzura, kandi ni We Muganwa mukuru uhaguruka akatangaza iherezo ry’igihe cy’imbabazi. Igihe Palmoni yategekaga Gaburiyeli kumenyesha Daniyeli iyerekwa rya “mareh”, yashakaga kuvuga ibyo nyir’izina.
He did not command Gabriel to make Daniel understand the “chazon” vision. The “chazon” vision is the vision of the kingdoms of Bible prophecy in Daniel chapter eight, verses one through twelve, and it is also the “vision” that is referenced in verse thirteen, within a question of duration. “How long shall be the vision?” The “chazon” vision concerns the daily (paganism) and the transgression (papalism) desolating powers that trample down the sanctuary and host.
Ntiyategetse Gabriyeli kumenyesha Daniyeli ibyerekeye iyerekwa rya “chazon.” Iyerekwa rya “chazon” ni rya yandi mabwami avugwa mu buhanuzi bwa Bibiliya buri muri Daniyeli igice cya munani, umurongo wa mbere kugeza ku wa cumi na kabiri, kandi ni na ryo “yerekwa” rivugwa mu murongo wa cumi na gatatu, mu kibazo cyerekeye igihe rizamara. “Iyerekwa rizageza ryari?” Iyerekwa rya “chazon” ryerekeye imbaraga zisenya z’igitambo gihoraho (ubupagani) n’iz’igicumuro (ubupapa), zihonyora ubuturo bwera n’ingabo.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Nuko numva umutagatifu umwe avuga; undi mutagatifu abaza wa mutagatifu wavugaga ati: Mbese iyerekwa ryerekeye igitambo gihoraho n’igicumuro giteza ubutayu, gikareka ubuturo bwera n’ingabo bigahindurwa ibyo gukandagirwaho, rizageza ryari? Daniel 8:13.
Christ, as Palmoni (the Wonderful Numberer), is asked “how long” shall be the “chazon” vision, and he answers, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel then desires to understand the “chazon” vision which concerns “the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot.” But Gabriel is commanded to make Daniel understand the “mareh” vision. Every fact has its bearing in God’s Word. The “mareh” vision, is the vision of the evening and mornings identified in verse twenty-six.
Kristo, ari we Palmoni (Ubarura By’igitangaza), arabazwa ati “kugeza ryari” “chazon” yerekwa izamara, maze agasubiza ati, “kugeza ku minsi ibihumbi bibiri na magana atatu; hanyuma ahera hazezwa.” Nuko Daniyeli yifuza gusobanukirwa n’iyerekwa rya “chazon” rirebana n’ “igitambo gihoraho, n’igicumuro giteza ubuhenebere, kugira ngo ahera n’ingabo babitange ngo basiribanganywe n’ibirenge.” Ariko Gabriyeli ategekwa gufasha Daniyeli gusobanukirwa n’iyerekwa rya “mareh.” Buri kintu cyose gifite icyo gisobanura mu Ijambo ry’Imana. Iyerekwa rya “mareh” ni ryo yerekwa ry’umugoroba n’igitondo rivugwa ku murongo wa makumyabiri na gatandatu.
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 wabwiwe ni ukuri; ni co gituma upfunde ico cerekanywe, kuko kizoba ico mu misi myinshi. Daniel 8:26.
The word “vision” is mentioned twice in the verse. The first reference is the “mareh” vision and the second is the “chazon” vision. The “mareh” vision is the vision of “the evening and mornings.” The Hebrew expression of “evening and mornings” is often found in the Bible, and it is always translated as “evening and mornings,” as it is in verse twenty-six. The only place in the Bible where it is translated differently than “evening and mornings,” is in verse fourteen, where it is translated as simply “days.” The actual Hebrew of verse fourteen would read, “Unto twenty-three hundred evenings and mornings.”
Ijambo “iyerekwa” rivugwa incuro ebyiri muri uwo murongo. Kuvuga kwa mbere ni iyerekwa rya “mareh,” naho kuvuga kwa kabiri ni iyerekwa rya “chazon.” Iyerekwa rya “mareh” ni iyerekwa ry’ “nimugoroba n’igitondo.” Imvugo y’Igiheburayo ya “nimugoroba n’igitondo” ikunze kuboneka muri Bibiliya, kandi buri gihe ihindurwa ngo “nimugoroba n’igitondo,” nk’uko biri no ku murongo wa makumyabiri na gatandatu. Ahantu honyine muri Bibiliya yahinduwe mu buryo butandukanye n’ “nimugoroba n’igitondo,” ni ku murongo wa cumi na kane, aho yahinduwe ngo gusa “iminsi.” Igiheburayo nyakuri cyo ku murongo wa cumi na kane cyasomwa giti: “Kugeza ku nimugoroba n’ibitondo ibihumbi bibiri na magana atatu.”
The verse that is the central pillar of Adventism, is the only verse in God’s Word where “evening and mornings” is expressed simply as “days.” Every fact has its bearing, and if nothing else, it is clear that Palmoni was purposely emphasizing the verse. He did so by directing the minds of those who translated the King James Bible to write the phrase differently than it is always written in His Word. The point that is to be derived from this fact, is that when Gabriel is told to make Daniel understand the “mareh” vision, he is being told to make Daniel understand the vision of the appearance of 1844, and not the “chazon” vision concerning the trampling down the sanctuary and the host.
Umurongo ari wo nkingi y’ingenzi y’Ubwadivantisiti, ni wo murongo wonyine mu Ijambo ry’Imana aho “nimugoroba n’igitondo” bivugwa gusa nk’“iminsi.” Buri kintu cyose gifite icyo gisobanura, kandi niba nta kindi, biragaragara ko Palmoni yashakaga nkana gutsindagiriza uwo murongo. Ibyo yabikoze ayobora ibitekerezo by’abahinduye Bibiliya yitiriwe King James kugira ngo bandike ayo magambo mu buryo butandukanye n’uburyo ahora yanditswemo mu Ijambo rye. Ingingo igomba gukurwa muri uku kuri ni uko, igihe Gaburiyeli abwiwe gutuma Daniyeli asobanukirwa n’iyerekwa rya “mareh,” aba abwiwe gutuma Daniyeli asobanukirwa n’iyerekwa ry’ukugaragara kwa 1844, atari iyerekwa rya “chazon” ryerekeye gusiribanga ubuturo bwera n’ingabo.
The vision of the “evening and mornings” is about an appearance that occurs when the cleansing of the sanctuary began on October 22, 1844. The vision of the appearance of October 22, 1844, is not about the trampling down of the sanctuary, but of the cleansing of the sanctuary. Was there a prophetic appearance on that date?
Iyerekwa ry’“nimugoroba na nimugitondo” ryerekeye ukugaragara kwabaye igihe kwezwa kw’ahera hatangiraga ku wa 22 Ukwakira 1844. Iyerekwa ry’ukugaragara kwabaye ku wa 22 Ukwakira 1844 ntiryerekeye guhonyorwa kw’ahera, ahubwo ryerekeye kwezwa kw’ahera. Mbese habayeho ukugaragara kwa gihanuzi kuri uwo munsi?
“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 ahumanure ubuturo bwera, nk’uko byagaragajwe muri Daniyeli 8:14; ukuza k’Umwana w’umuntu asanga Uwa Kera cyane, nk’uko byerekanwe muri Daniyeli 7:13; no kuza k’Umwami mu rusengero rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’igikorwa kimwe; kandi ibyo ni na byo byashushanyijwe no kuza k’umukwe ajya mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” Intambara Ikomeye, 426.
Gabriel was instructed to make Daniel understand the prophetic appearance of Christ in His temple on October 22, 1844. For this reason, Gabriel gave Daniel a second witness to the date of October 22, 1844, for Gabriel led every Bible author that recorded some form of the biblical principle that identifies that truth is established upon the testimony of two. If Gabriel was to make Daniel understand October 22, 1844, he would need a second witness to establish “the vision of the appearance.”
Gaburiyeli yategetswe gufasha Daniyeli gusobanukirwa n’ukugaragara kwa Kristo mu buhanuzi mu rusengero rwe ku wa 22 Ukwakira 1844. Ni cyo cyatumye Gaburiyeli aha Daniyeli umugabo wa kabiri uhamya itariki ya 22 Ukwakira 1844, kuko Gaburiyeli yayoboye abanditsi bose ba Bibiliya banditse uburyo runaka bw’ihame rya Bibiliya rigaragaza ko ukuri gushimangirwa n’ubuhamya bwa babiri. Niba Gaburiyeli yagombaga gufasha Daniyeli gusobanukirwa n’itariki ya 22 Ukwakira 1844, byari ngombwa ko habaho umugabo wa kabiri wo gushimangira “iyerekwa ry’ukugaragara.”
Gabriel begins his work by first addressing Daniel’s desire to understand the “chazon” vision, and he does so by identifying that the “chazon” vision, is the vision that concludes at the “time of the end” in 1798.
Gaburiyeli atangira umurimo we abanza kwita ku cyifuzo cya Daniyeli cyo gusobanukirwa iyerekwa rya “chazon,” kandi abikora agaragaza ko iyerekwa rya “chazon” ari iyerekwa risozwa ku “gihe cy’imperuka” mu 1798.
And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. 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. Daniel 8:16, 17.
Nuko numva ijwi ry’umuntu hagati y’inkombe z’Ulai, rirahamagara riti: Gaburiyeli, menyesha uyu muntu ibyo yerekwa. Nuko aza hafi y’aho nari mpagaze; ageze hafi, ndatinya nikubita hasi nubamye; ariko arambwira ati: Sobanukirwa, wa mwana w’umuntu we, kuko ibyo yerekwa ari ibyo mu gihe cy’imperuka. Daniyeli 8:16, 17
The “vision” in the previous verse, that is “at the time of the end” is the “chazon” vision, and the “time of the end” in the book of Daniel is 1798. This is the “vision” which Daniel had sought to understand, but it was not the “vision” Gabriel was told to make Daniel to understand. For that Gabriel is going to provide a second witness.
“iyerekwa” rivugwa mu murongo ubanziriza uyu, ari ryo “mu gihe cy’imperuka,” ni iyerekwa rya “chazon,” kandi “igihe cy’imperuka” mu gitabo cya Daniyeli ni 1798. Iryo ni ryo “yerekwa” Daniyeli yari yarashatse gusobanukirwa, ariko si ryo “yerekwa” Gaburiyeli yategetswe gufasha Daniyeli gusobanukirwa. Kuko kuri ibyo, Gaburiyeli agiye gutanga umuhamya wa kabiri.
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 aransanga aho nari mpagaze; maze ageze hafi, mfatwa n’ubwoba, nikubita hasi nubamye. Ariko arambwira ati: Sobanukirwa, ye mwana w’umuntu, kuko iyerekwa ari iry’igihe cy’imperuka. Nuko nkiri kuvugana na we, ntera agatotsi kenshi nubamye hasi nerekeje uburanga bwanjye ku butaka; ariko arankoraho, anshyira guhagarara nemye. Maze aravuga ati: Dore ngiye kukumenyesha ibizaba ku iherezo ry’uburakari, kuko imperuka izaba mu gihe cyagenwe. Daniel 8:17–19.
Gabriel takes up his job assignment by informing Daniel to, “behold,” which is informing Daniel to consider the next fact. The next fact is that the “last indignation,” of the two “seven times” of Leviticus twenty-six, ends in 1844. The “last indignation” is directly identified as a time prophecy, for it has a “time appointed” that it will “end.” The “indignation” must represent a period of time, for it has a “time appointed” for its ending. If the “indignation” was simply a point in time it would not have an end, it would simply be the point when it took place.
Gaburiyeli atangira inshingano ye yo kumenyesha Daniyeli ati: “dore,” ari byo kubwira Daniyeli kuzirikana ku kuri gukurikira. Ukuri gukurikira ni uko “uburakari bwa nyuma,” bwo muri izo “ncuro ndwi” ebyiri zo mu Balewi makumyabiri na gatandatu, burangirira mu 1844. “Uburakari bwa nyuma” bugaragazwa mu buryo butaziguye nk’ubuhanuzi bw’igihe, kuko bufite “igihe cyategetswe” buzageraho “bukarangira.” “Uburakari” bugomba kugereranya igihe runaka, kuko bufite “igihe cyategetswe” cyo kurangira kwabwo. Iyo “uburakari” buba ari akanya kamwe gusa mu gihe, ntibwari kugira iherezo; bwari kuba gusa rya kanya bwabereyeho.
The “indignation” had an ending point that is marked, so it represents the end of a period of time. The period of time is represented as “the last indignation.” If there is a last, then there must be a first. The “first indignation” is identified in Daniel chapter eleven, and there it is also a period of time, for the papacy was going to “practice and prosper” until the end of the “indignation”.
“Uburakari” bwari bufite iherezo ryagenwe, bityo bukaba bugereranya iherezo ry’igihe runaka. Icyo gihe kigereranywa nk’“uburakari bwa nyuma.” Niba hari ubwa nyuma, noneho hagomba no kuba hari ubwa mbere. “Uburakari bwa mbere” bwerekanwa muri Daniyeli igice cya cumi na kimwe, kandi na ho ni igihe runaka, kuko ubupapa bwagombaga “gukora no kugubwa neza” kugeza ku iherezo ry’“uburakari”.
And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 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 11:35, 36.
Nuko bamwe muri bo bafite ubwenge bazagwa, kugira ngo bageragezwe, kandi bahanagurwe, kandi bezezebwe, kugeza mu gihe cy’imperuka: kuko ibyo bizageza mu gihe cyagenwe. Kandi uwo mwami azakora ibyo ashaka; kandi aziyishyira hejuru, kandi azihimbaza hejuru ya buri mana yose, kandi azavuga amagambo atangaje arwanya Imana y’imana zose, kandi azagubwa neza kugeza aho uburakari buzasohozwa: kuko icyagenewe kizakorwa. Daniyeli 11:35, 36.
In these two verses, the king that does according to his will and exalts himself is the subject. Verse thirty-six is the verse Paul paraphrases, as he identifies the “man of sin” who is seated in the temple of God showing himself that he is God. The persecution of the Dark Ages from the year 538 through to 1798 is identified in verse thirty-five, and it continues until “the time of the end” which was 1798, which was the “time appointed.” Verse thirty-six then identifies that the papacy would “prosper” “till the indignation be accomplished.” The verse identifies that the papacy prospered until 1798, at which point, the first “indignation,” had been “accomplished.” God’s prophetic Word had “determined” that the papacy would continue for twelve hundred and sixty years, until 1798, which was the “time of the end.”
Muri iyi mirongo yombi, havugwamo umwami ukora ibyo ashaka kandi akishyira hejuru. Umurongo wa mirongo itatu n’itandatu ni wo Pawulo asubiramo mu magambo ye, ubwo aranga “umuntu w’icyaha” wicaye mu rusengero rw’Imana yiyerekana ko ari Imana. Irenganywa ryo mu Bihe by’Umwijima, kuva mu mwaka wa 538 kugeza mu wa 1798, rivugwa mu murongo wa mirongo itatu n’itanu, kandi rikomeza kugeza ku “gihe cy’imperuka,” ari cyo 1798, kikaba ari cyo “gihe cyagenwe.” Hanyuma umurongo wa mirongo itatu n’itandatu werekana ko ubupapa bwari “gutsinda” “kugeza uburakari busohoye.” Uwo murongo werekana ko ubupapa bwatsinze kugeza mu wa 1798, ari na ho “uburakari” bwa mbere bwari “busohojwe.” Ijambo ry’Imana ry’ubuhanuzi ryari “ryaragenwe” ko ubupapa bwari gukomeza imyaka igihumbi na magana abiri na mirongo itandatu, kugeza mu wa 1798, ari wo wari “igihe cy’imperuka.”
The first “indignation” ended in 1798, and “the last indignation” ended in 1844. Both indignations are represented as periods of time, which had specific endings, thus identifying them both as time prophecies. Gabriel was commanded by Palmoni to make Daniel understand the appearance vision (“mareh”), of the “evening and mornings” (days) that identified October 22, 1844, and he did so by providing a second witness to that date.
“Uburakari” bwa mbere bwarangiye mu wa 1798, kandi “uburakari bwa nyuma” bwarangiye mu wa 1844. Uburakari bwombi bugaragazwa nk’ibihe byagenwe, byari bifite iherezo ryihariye, bityo bikaburanga byombi nk’ubuhanuzi bw’ibihe. Gaburiyeli yategetswe na Palumoni gutuma Daniyeli asobanukirwa n’iyerekwa ry’igihagararo (“mareh”), ry’“nimugoroba n’igitondo” (iminsi) byagaragaje ku itariki ya 22 Ukwakira 1844, kandi yabikoze atanga umuhamya wa kabiri w’iyo tariki.
The “chazon” vision of verse thirteen, which Daniel desired to understand, was the vision of the trampling down that ended at the “time of the end” in 1798. The “mareh” vision of verse fourteen, ended with the appearance of Christ in the Most Holy Place on October 22, 1844, in fulfillment of the time prophecy of twenty-three hundred years, and also the fulfillment of the time prophecy of the twenty-five hundred and twenty years. Both of those time prophecies are represented upon Habakkuk’s sacred tables, which Sister White identifies were directed by the hand of the Lord, and should not be altered.
Icyerekwa cya “chazon” cyo mu murongo wa cumi na gatatu, Daniyeli yifuzaga gusobanukirwa, cyari icyerekwa cy’ugutotezwa no gukandagirirwa cyarangiriye ku “gihe cy’imperuka” mu wa 1798. Icyerekwa cya “mareh” cyo mu murongo wa cumi na kane, cyarangiye no kuboneka kwa Kristo Ahera Cyane ku wa 22 Ukwakira 1844, mu gusohozwa k’ubuhanuzi bw’igihe bw’imyaka ibihumbi bibiri na magana atatu, kandi ari na bwo gusohozwa k’ubuhanuzi bw’igihe bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri. Ubwo buhanuzi bwombi bw’igihe bugaragazwa ku bisate byera bya Habakuki, mushiki wa White agaragaza ko byayobowe n’ukuboko kw’Umwami, kandi ko bitagomba guhindurwa.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu nyandiko ikurikira.
“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.
“Dufite amasomo menshi yo kwiga, kandi menshi cyane yo kureka. Imana n’ijuru byonyine ni byo bitabasha kwibeshya. Abatekereza ko batazigera basabwa kureka igitekerezo bakunda cyane, ko batazigera bagira impamvu yo guhindura uko babona ibintu, bazacika intege. Igihe cyose dukomeje gutsimbarara ku bitekerezo byacu no ku myumvire yacu twihagazeho tudatezuka, ntidushobora kugira ubwo bumwe Kristo yasabiye.” Review and Herald, July 26, 1892.