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# The Book of Daniel - Number Fifty

Igitabo cya Daniyeli — Umubare wa Mirongo Itanu

Unlocking the Prophetic Mysteries of Daniel 8: Palmoni’s Revelation

Guhishura Amayobera y’Ubuhanuzi bwa Daniyeli 8: Ibyahishuwe bya Palumoni

Author

Jeff Pippenger

Published

January 14, 2024

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In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

Mu gice cya munani cya Daniyeli, Daniyeli ahabwa iyerekwa ry’ubwami buvugwa mu buhanuzi bwa Bibiliya, hanyuma akumva ikiganiro cyo mu ijuru kigaragazwa n’ikibazo n’igisubizo.

> 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 wa mutagatifu wavugaga ati: Mbese iryo yerekwa ryerekeye igitambo gihoraho, n’igicumuro cy’ubutayu, rizamara igihe kingana iki, kugeza ubwo ubuturo bwera n’ingabo bizatangwa ngo biribatirwe n’amaguru? Arambwira ati: Kugeza ku minsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzaherako bwezwa. Danieli 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Imirongo cumi n’ibiri ya mbere igereranya iyerekwa, naho imirongo ya cumi na gatatu n’uwa cumi na kane igaragaza irindi yerekwa. Nk’uko, muri Daniyeli igice cya munani, hari amagambo abiri atandukanye y’Igiheburayo yombi ahindurwamo “gukuraho,” n’amagambo abiri atandukanye y’Igiheburayo yombi ahindurwamo “aheranda,” ni ko kandi habamo n’amagambo abiri atandukanye y’Igiheburayo yombi ahindurwamo “iyerekwa.”

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

Ku byerekeye ku magambo abiri yahinduwemo ngo “gukuraho,” abahanga mu bya tewolojiya b’Abadiventisiti bavuga ko ayo magambo yombi akwiriye kumvikana ko asobanura “kuvanaho.” Ku byerekeye ku magambo abiri yahinduwemo ngo “Ahera,” abahanga mu bya tewolojiya b’Abadiventisiti bavuga ko ayo magambo yombi akwiriye kumvikana ko asobanura “Ahera h’Imana”, kandi ku byerekeye ku magambo abiri yahinduwemo ngo “iyerekwa,” abahanga mu bya tewolojiya b’Abadiventisiti, na none, birengagiza itandukaniro riri hagati y’ayo magambo yombi. Iryo tandukaniro ryari rifite akamaro gahagije kuri Daniyeli, ku buryo yakoresheje nkana amagambo abiri atandukanye cyane y’Igiheburayo, bityo rero dukwiriye kurimenya no kurishingiraho. Ijambo “iyerekwa,” mu murongo wa cumi na gatatu, ni ijambo ry’Igiheburayo “chazon,” kandi risobanura inzozi, ihishurirwa, cyangwa ubutumwa bw’ubuhanuzi—iyerekwa.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Ijambo “iyerekwa” riboneka incuro icumi mu gice cya munani cya Daniyeli, ariko rihagarariye amagambo abiri atandukanye y’Igiheburayo. “Chazon,” riboneka mu murongo wa cumi na gatatu, rinaboneka no mu murongo wa mbere, hanyuma incuro ebyiri mu murongo wa kabiri, birumvikana no mu murongo wa cumi na gatatu, kandi incuro imwe mu mirongo ya cumi na gatanu, cumi na karindwi, na makumyabiri na gatandatu. Mu ncuro icumi ijambo “iyerekwa” ribonekamo mu gice cya munani cya Daniyeli, zirindwi muri zo ni ijambo “chazon,” risobanura gusa “iyerekwa”.

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

Mu zindi nshuro eshatu ijambo “iyerekwa” rigaragara mu gice cya munani cya Daniyeli, ni ijambo ry’Igiheburayo “mareh,” risobanura uko ikintu kigaragara; cyangwa isura yacyo. Mu gice cya munani, ijambo ry’Igiheburayo “mareh,” na ryo kandi ryahinduwe incuro imwe ridahinduwemo “iyerekwa,” ahubwo rihindurwamo “isura,” bityo rikarushaho kugaragaza neza cyane icyo iryo jambo risobanura. Kuki Daniyeli yakoresheje amagambo abiri atandukanye y’Igiheburayo, yegeranye cyane mu busobanuro ku buryo abasemuzi bayafataga nk’aho ari ijambo rimwe? Ese ibyo bifite icyo bitwaye?

> “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.

> “Buri hame ryo mu Ijambo ry’Imana rifite umwanya waryo, buri kintu nyakuri kikagira icyo gisobanura. Kandi imiterere yaryo yuzuye, mu igenamigambi no mu ishyirwa mu bikorwa, ihamya Nyiraryo. Imiterere nk’iyo nta bwenge na bumwe butari ubw’Utagira iherezo bwashoboraga kuyitekereza cyangwa kuyirema.” Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Igisubizo cy’ikibazo cya kabiri ni Yego, ko mu by’ukuri bifite akamaro impamvu Daniyeli yakoze iryo tandukaniro; bityo rero bikaba inshingano z’umunyeshuri w’ubuhanuzi gushaka gusobanukirwa ikibazo cya mbere, kibaza impamvu Daniyeli yakoze iryo tandukaniro. Amatandukaniro yakoze yerekeye ijambo ryahinduwemo “aheranda,” n’ijambo ryahinduwemo “gukuraho,” afite ingaruka z’iteka ryose; none se ni kuki hagira umuntu witega ko ijambo ryahinduwemo “iyerekwa” ryaba ridafite akamaro nk’ako? “Buri kintu cy’ukuri” gifite “uruhare rwacyo” “mu ijambo ry’Imana,” kandi kigira ingaruka ku “miterere” y’ubuhanuzi, no ku isohora ry’ubuhanuzi igihe “bushyizwe mu bikorwa.”

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Mu gihe dutangiye gutekereza ku ijambo “iyerekwa,” mu gice cya munani, “ukuri” kugira “ingaruka” ku buhamya bwa Daniyeli, ni ukumenya uwo ari we wasubije ikibazo cyo muri Daniyeli 8, umurongo wa cumi na gatatu, agira ati: “Kugeza ku minsi ibihumbi bibiri na magana atatu; ni bwo ubuturo bwera buzahanagurwaho.”

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Hariho ibintu bine bifitanye isano itaziguye na Daniyeli igice cya munani, ibyo nkaba ngambiriye gusuzuma. Icya mbere ni uko iyerekwa ry’uruzi Ulayi ryamenyekanye ko ari ubuhanuzi bwerekeye iminsi y’imperuka, kandi nanone rikaba ari ikimenyetso cy’“ubumenyi” bwo mu gitabo cya Daniyeli “bwafunguwe” mu “gihe cy’imperuka” mu mwaka wa 1798.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> Hakenewe kwiga Ijambo ry’Imana mu buryo burushaho kwegerana no kurushaho kwimbitse. By’umwihariko, Daniyeli n’Ibyahishuwe bikwiriye kwitabwaho kuruta uko byigeze kubaho mbere mu mateka y’umurimo wacu. Hari aho dushobora kugira bike tuvuga ku mirongo imwe n’imwe yerekeye ububasha bw’Abaroma n’ubupapa, ariko dukwiriye kwerekeza abantu ku byo abahanuzi n’intumwa banditse bayobowe n’umwuka w’Imana. Umwuka Wera ni we wateguye ibintu atyo, haba mu gutanga ubuhanuzi no mu byabaye byerekanwe, kugira ngo byigishe ko igikoresho cy’umuntu gikwiriye gukurwa ku maso, kigahishwa muri Kristo, kandi ko Umwami Imana yo mu ijuru n’amategeko yayo ari bo bagomba gushyirwa hejuru.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Soma igitabo cya Daniyeli. Wibuke, kimwe ku kindi, amateka y’ubwami bugaragazwa muri cyo. Ubone abanyapolitiki bakuru, inama z’ubutegetsi, ingabo zikomeye, maze urebe uko Imana yakoraga ngo icishe bugufi ubwibone bw’abantu kandi ishyire icyubahiro cy’umuntu mu mukungugu. Imana yonyine ni yo igaragazwa nk’Ikomeye. Mu iyerekwa ry’umuhanuzi iboneka ihanura umutegetsi umwe ukomeye maze igashyiraho undi. Ihishurwa nk’Umwami w’ijuru n’isi, uri hafi gushyiraho ubwami Bwayo bw’iteka ryose—Uhoraho Nyir’ibihe, Imana ihoraho, Isoko y’ubwenge bwose, Umutegetsi w’ibiriho none, Uhishura ibizaza. Soma kandi usobanukirwe ukuntu umuntu ari umukene, ukuntu agoyagoya, ukuntu ari uw’igihe gito, ukuntu ayoba, ukuntu afite urubanza, igihe yishyirira umutima we ku bitagira umumaro.

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Umwuka Wera abinyujije kuri Yesaya atwerekeza ku Mana, Imana ihoraho, nk’icyo kwitabwaho cy’ingenzi cyane—ku Mana nk’uko yahishuriwe muri Kristo. ‘Kuko umwana twamuvukiye, duhawe umwana w’umuhungu: kandi ubutware buzaba ku rutugu rwe: kandi azitwa Igitangaza, Umujyanama, Imana ikomeye, Data wa twese w’iteka ryose, Umwami w’Amahoro’ [Yesaya 9:6].”

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Umucyo Daniyeli yaherewe uturutse ku Mana ubwayo yawuhawe by’umwihariko kubw’iyi minsi y’imperuka. Ibyerekanywe yabonye ku nkengero z’Ulai na Hidekeli, inzuzi zikomeye zo muri Shinari, ubu biri mu nzira yo gusohora, kandi ibintu byose byahanuwe bizaba bimaze kubaho vuba.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

> “Tekereza ku mimerere y’ishyanga ry’Abayahudi igihe ubuhanuzi bwa Daniyeli bwatangwaga. Abisirayeli bari mu bunyage, urusengero rwabo rwari rwarasenywe, kandi umurimo warwo wari warahagaritswe. Idini ryabo ryari rishingiye ku mihango y’igitambo. Bari baragize imigenzo yo hanze ari yo y’ingenzi kuruta byose, nyamara bari baratakaje umwuka wo kuramya by’ukuri. Imihango yabo yari yarandujwe n’imigenzo n’imikorere y’abapagani, kandi mu gusohoza imihango y’ibitambo ntibarebaga hirya y’igicucu ngo babone icyo kigereranya. Ntibamenyaga Kristo, igitambo nyakuri cy’ibyaha by’abantu. Uwiteka yakoze kugira ngo abo bantu bajyanwe mu bunyage, kandi ngo umurimo wo mu rusengero uhagarikwe, kugira ngo imihango yo hanze itazahinduka igiteranyo cyose cy’idini ryabo. Amahame n’imikorere yabo byagombaga kwezwa ngo bikurwemo ubupagani. Umurimo w’imihango warahagaze kugira ngo umurimo w’umutima wongere kubaho. Ubwiza bwo hanze bwakuweho kugira ngo ubw’umwuka bugaragarizwe abantu.”

> “In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

> “Mu gihugu cy’aho bari barajyanywe ari imbohe, ubwo abantu bahindukiraga Uwiteka bihannye, yiyerekaniye bo. Nta shusho yo ku mugaragaro yagaragazaga ukuhaba kwe bari bafite; ariko imirasire irabagirana y’Izuba ryo Gukiranuka yamurikiye mu bitekerezo no mu mitima yabo. Igihe batakiraga Imana bari mu kwicisha bugufi no mu mibabaro yabo, abahanuzi bayo bahabwaga amayerekwa yahishuraga ibyabaga mu gihe kizaza—isenywa ry’abakandamizaga ubwoko bw’Imana, ukuza k’Umucunguzi, no gushyirwaho k’ubwami bw’iteka ryose.” Manuscript Releases, volume 16, 333–335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

“Ukuri” ko iyerekwa ry’Uruzi Ulai ryatanzwe ku bw’iminsi ya nyuma risaba ko umunyeshuri w’ubuhanuzi agira umwete wo gusobanukirwa ibyo ryahanuye ku byabaye bihagarariwe muri iryo yerekwa. “Ibintu” by’ubuhanuzi bifitanye isano n’iyerekwa ry’Uruzi Ulai “byabumbwe” na “Mwuka Wera” “haba mu gutangwa k’ubuhanuzi, no mu byabaye byashushanyijwe.” Ibyaberaga ku muhanuzi igihe ahabwa iyerekwa, kimwe n’ibyabaye by’ubuhanuzi umuhanuzi agaragaza, bigomba kwigwaho, tuzi ko byombi ari ishusho y’ubuhanuzi y’ibizasohozwa mu minsi ya nyuma. Igice kibanziriza iki gishimangira ko dukwiriye kumenya ko Daniyeli yari mu bunyage bw’“ibihe birindwi.”

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Daniyeli ashushanya abamenya ko bari mu bunyage ku iherezo ry’iminsi itatu n’igice yo mu Byahishuwe cumi na kimwe, maze bagahindukirira Uwiteka bihannye, bagasohoza isengesho ryo mu Balewi makumyabiri na gatandatu, bagatandukanya iby’igiciro n’ibiteye ishozi, maze Uwiteka akuzuza isezerano rye ryo gukoranya abatatanyijwe, ubwo yiyerekana kuri bo. Bityo rero, “icyo bibandaho cyane kurusha ibindi byose” kiba ari “Imana nk’uko yahishuwe muri Kristo.”

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

“Kwikorezwa” kw’iyerekwa ry’Uruzi Ulai, n’uko bigira uruhare mu “miterere” y’ubutumwa bw’ubuhanuzi “bwateguwe” na Kristo, ni cyo “kintu” cya mbere twatekerejeho muri make, kandi igice cyanditswe twavuze kigaragaza ko intego yacu y’ingenzi ikwiriye kuba ihishurwa ry’Imana, nk’“uko yahishuriwe muri Kristo.” Mu gice cya munani cya Daniyeli, Kristo ntagaragazwa nk’uko Yesaya yamugaragaje, ubwo Yesaya yavugaga ko “izina rye rizitwa Igitangaza, Umujyanama, Imana ikomeye, Data wa twese uhoraho, Umwami w’amahoro.” Mu gice cya munani cya Daniyeli, Imana ihishurirwa muri Kristo nka Palmoni, bisobanura Umubaruramibare w’Igitangaza, cyangwa Umubaruzi w’Amabanga.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

Iyo “ngingo y’ukuri” isaba ko hashakishwa “icyo izina” “Palmoni” “risobanura,” hamwe n’ukuntu iryo zina rigira uruhare mu “miterere” no mu “igishushanyo” by’ubuhanuzi. “Ingingo y’ukuri” ya gatatu iri mu gice cya munani cya Daniyeli, ikwiriye kwitabwaho, ni uko muri icyo gice ari ho inkingi nyamukuru y’inyigisho y’umutwe w’Abamillerite ishyirwa ahagaragara. Ibuye ry’agaciro ryamurikiraga kurusha ayandi rya Miller ryabonetse mu murongo wa cumi na kane, kandi dukwiriye gushaka gusobanukirwa “icyo ishingiro” iyo “ngingo y’ukuri” “ifite” ku iyerekwa ry’Uruzi Ulayi, ubu riri mu nzira yo gusohora.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

Mu nzozi za Milleri, igihe isanduku yashyirwaga ku meza yari hagati mu cyumba cye, yarabagiranaga ubwiza bw’izuba; ariko mu minsi y’imperuka iyo sanduku iba nini kurushaho kandi ikarabagirana inshuro icumi kuruta uko yarabagiranaga igihe yabanzaga gushyirwa ku meza ya Milleri. Ni iki, ku byerekeye iyerekwa ry’Umugezi wa Ulayi, ririmo inkingi y’ingenzi y’umutwe w’Abamillerite, gituma umucyo w’iyo nyigisho wiyongera inshuro icumi mu minsi y’imperuka? Ni iki gihishurwa mu minsi y’imperuka kitahishuwe mu gihe cy’iherezo mu 1798? Ni ibihe “bintu byabaye” byo mu iyerekwa ry’Umugezi wa Ulayi, Sister White avuga ko “ubu biri mu nzira yo gusohora?”

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Niduteranya duhuza hamwe aya makuru atatu ya mbere (iyerekwa ry’Ulayi, Kristo ahishurwa nka Palmoni, n’inkingi nyamukuru y’inyigisho), dukwiriye kwemera ihame ryoroshye rizagira ingaruka ku isuzuma ryacu ry’iyerekwa ry’umugezi wa Ulayi. Ayo makuru ahujwe amenyesha abifuza kubona ko ubutumwa bwafunguwe mu wa 1798 bwari ubutumwa “bwari bumanitswe ku gihe.” Hatariho ikintu cy’ubuhanuzi bw’igihe bubwirizwa mbere, ubutumwa bwa Miller ntibwari kubaho.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

“Ukuri” kwa kane kugira uruhare kuri iki gice ni uko Abamillerite batanze ubutumwa bushingiye ku gihe cy’ubuhanuzi. Kugira ngo icyo kuri gishimangirwe, Imana yahishuwe muri Kristo, mu murongo wa cumi na gatatu n’uwa cumi na kane, nk’Umubarabare W’igitangaza (Palmoni). Igitekerezo cy’uko iyerekwa ryari rigizwe gusa no kugaragaza itariki ya 22 Ukwakira 1844 nk’iherezo ry’iminsi ibihumbi bibiri na magana atatu ivugwa mu murongo wa cumi na kane, ni ugusukaho amazi akonje ku guhishurwa kw’Imana ihishurwa binyuze muri Kristo nka Palmoni.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Abahanga muri tewolojiya y’Abadivantisiti bakoze umurimo ubudacogora wo guhisha ubusobanuro bw’ikibazo kiri mu murongo wa cumi na gatatu w’igice cya munani cya Daniyeli, kugira ngo batange uburyohe mu mbehe yabo y’imigani y’ibihimbano, bemeje ko ari bwo buzatuma abatize, bafite amatwi ahunahuna, badahangayikishwa n’ukuri gufitanye isano n’inkingi y’ingenzi y’Abadivantisiti.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

> “Ibyanditswe byari, kuruta ibindi byose, urufatiro n’inkingi nkuru y’ukwizera kw’Abadiventisiti ni iri tangazo ngo: ‘Hazashira iminsi ibihumbi bibiri na magana atatu; maze ubuturo bwera buzahanagurwe.’ [Daniel 8:14.] Ayo yari amagambo amenyerewe ku bizera bose bategerezaga ukuza kwa vuba k’Umwami. Mu kanwa k’ibihumbi n’ibihumbi ubwo buhanuzi bwajyaga busubirwamo nk’intero y’ukwizera kwabo. Bose bumvaga ko ibyaburirwaga muri bwo ari byo byagenderagaho ibyiringiro byabo birushije ibindi kurabagirana n’amizero yabo bakundaga cyane. Byari byaragaragajwe ko iyo minsi y’ubuhanuzi yagombaga kurangira mu gihe cy’impeshyi yo mu mwaka wa 1844. Kimwe n’abandi bo mu isi ya Gikristo, icyo gihe Abadiventisiti bemeraga ko isi, cyangwa igice cyayo runaka, ari cyo buturo bwera. Basobanukirwaga yuko guhanagurwa k’ubuturo bwera ari ugutunganywa kw’isi n’umuriro wo ku munsi wa nyuma ukomeye, kandi ko ibyo byari kuzabaho mu kuza kwa kabiri. Ni cyo cyatumaga bafata umwanzuro ko Kristo yari kuzagaruka ku isi mu mwaka wa 1844.”

> “But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

> “Ariko igihe cyari cyarashyizweho cyari cyararenze, kandi Uwiteka ntiyari yarabonekeye. Abizera bari bazi ko Ijambo ry’Imana ridashobora kuneshwa; ugusobanukirwa kwabo n’ubwo buhanuzi ni ko kwagombaga kuba kurimo ikosa; ariko se ikosa ryari he? Benshi, bihubukiye, baciye uwo mugogo w’ingorane bahakana ko ya minsi 2300 yarangiriye mu mwaka wa 1844. Nta mpamvu bashoboraga gutanga kuri ibyo, keretse gusa ko Kristo atari yaraje mu gihe bari bamwitezeho kuza. Bemezaga ko iyaba iyo minsi y’ubuhanuzi yararangiriye mu 1844, Kristo yari kuba yaragarutse kugira ngo yeze ubuturo bwera abinyujije mu kwezwa kw’isi n’umuriro; kandi ko kubera ko ataje, iyo minsi itashoboraga kuba yararangiye.”

> “To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

> “Kwemera uyu mwanzuro byari ukwihakana ibarura ryabanje ry’ibihe by’ubuhanuzi. Iminsi 2300 yari yaragaragaye ko itangira igihe itegeko rya Arutazerize ryo gusubizaho no kubaka Yerusalemu ryatangiraga gushyirwa mu bikorwa, mu gihe cy’impeshyi ya 457 Mbere ya Kristo. Iyo bifashwe nk’aho ari ho guhera, habagaho uguhuza kutunganye rwose mu ishyirwa mu bikorwa ry’ibyabaye byose byahanuwe mu isobanura ry’icyo gihe muri Daniyeli 9:25–27. Ibyumweru mirongo itandatu n’icyenda, ni ukuvuga 483 bya mbere byo muri iyo myaka 2300, byagombaga kugera kuri Mesiya, Uwasizwe; kandi umubatizo wa Kristo no gusigwa kwe na Mwuka Wera, mu wa 27 Nyuma ya Kristo, byasohoye neza rwose ibyo byari byaravuzwe. Hagati mu cyumweru cya mirongo irindwi, Mesiya yagombaga gukurwaho. Nyuma y’imyaka itatu n’igice nyuma y’umubatizo we, Kristo yabambwe, mu mpeshyi yo mu wa 31 Nyuma ya Kristo. Ibyumweru mirongo irindwi, cyangwa imyaka 490, byagombaga by’umwihariko kureba Abayahudi. Icyo gihe kirangiye, iryo shyanga ryashyize ikimenyetso ku kwanga Kristo kwaryo binyuze mu gutoteza abigishwa be, maze intumwa zihindukirira Abanyamahanga, mu wa 34 Nyuma ya Kristo. Kubera ko imyaka 490 ya mbere muri ya 2300 yari irangiye icyo gihe, hasigaye imyaka 1810. Uhereye mu wa 34 Nyuma ya Kristo, imyaka 1810 igera ku wa 1844. Marayika ati: ‘Ni bwo ubuturo bwera buzahanagurwaho ibyaha.’ Ibisobanuro byose byabanjirijeho by’ubwo buhanuzi byari byarasohoye nta gushidikanywa mu gihe cyagenwe. Muri iri barura, byose byaragaragaraga kandi bigahuza neza, keretse ko bitabonwaga ko hari igikorwa icyo ari cyo cyose gihuje no guhanagurwaho ibyaha k’ubuturo bwera cyabaye mu wa 1844. Guhakana ko iyo minsi yarangiranye n’icyo gihe byari uguteza urujijo mu kibazo cyose, no kwihakana imyanya yari yarashingiwe ku isohozwa ry’ubuhanuzi ritagaragaramo kwibeshya.”

> “But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

> “Ariko Imana yari yarayoboye ubwoko bwayo muri uwo murimo ukomeye w’Ukugaruka kwa Kristo; imbaraga zayo n’ubwiza bwayo byari byaraherekeje uwo murimo, kandi ntiyari kwemera ko urangirira mu mwijima no mu gucika intege, ngo usebwe nk’umuvurungano w’ibinyoma n’uburakari bw’ubuyobe. Ntiyari gusiga ijambo ryayo riri mu gushidikanya no mu kutamenya neza. Nubwo benshi baretse imibare yabo ya mbere y’ibihe by’ubuhanuzi, bakihakana ko uwo murimo wari ushingiye kuri yo wari ukwiye, abandi bo ntibari bashaka kwihakana ingingo z’umwizero n’ibyo bari bariboneye byashingiwe ku Byanditswe no ku buhamya bwa Mwuka w’Imana. Bizereye ko mu kwiga kwabo ubuhanuzi bari barakurikije amahame nyayo yo kubusobanura, kandi ko wari umurimo wabo gukomeza bashikamye ku kuri bari bamaze kunguka no gukomeza uwo murongo nyine wo gukora ubushakashatsi bwa Bibiliya. Basubirishije uko bahagaze basenga babikuye ku mutima, kandi biga Ibyanditswe kugira ngo bavumbure aho bibeshye. Kubera ko batashoboraga kubona ikosa iryo ari ryo ryose mu mibare yabo y’ibihe by’ubuhanuzi, bayobowe gusuzuma byimbitse kurushaho inyigisho yerekeye ubuturo bwera.” The Great Controversy, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

Twamenyeshejwe na Mushiki wa White, muri uwo murongo nyirizina aho iyerekwa ry’Uruzi Ulai risobanurwa, ko hariho “gukenera kwiga Ijambo ry’Imana mu buryo burushijeho kwegera cyane.” Abahanga mu by’iyobokamana bazerekana ingingo y’“ibihe by’ubuhanuzi” mu murongo ubanza wo mu gitabo The Great Controversy, nk’aho “ibihe by’ubuhanuzi” Mushiki wa White agabanyaho ibitekerezo bye ari ubuhanuzi butanu bugaragazwa mu buhanuzi bw’imyaka ibihumbi bibiri na magana atatu. Erega burya, nk’uko babivuga, bine muri ubwo buhanuzi byavuzweho mu buryo bwihariye muri uwo murongo. Ariko “kwiga kurushijeho kwegera cyane” iyo ngingo kugaragaza ko ijambo “ibihe by’ubuhanuzi” mu bwinshi, mu nyandiko za Mushiki wa White, risobanura neza kurushaho ubuhanuzi bubiri bwagombaga gusohora ku wa 22 Ukwakira 1844.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

Hari ubuhanu bw’igihe butanu bwihariye marayika Gaburiyeli yeretse Daniyeli, bukaba ari igice cy’imyaka ibihumbi bibiri na magana atatu. Ubwa mbere bugaragaza imyaka mirongo ine n’icyenda, igihe “imihanda n’inkike byari kuzubakwa mu bihe by’amakuba.” Ubwa kabiri bwari umubatizo wa Kristo nyuma y’imyaka magana ane na mirongo inani n’itatu uhereye aho byatangiriye mu wa 457 mbere ya Kristo. Ubwa gatatu bwari ukubambwa kwe, ubwa kane bugaragaza igihe ubutumwa bwiza bwari kuzagera ku banyamahanga ku iherezo ry’imyaka magana ane na mirongo icyenda yari yaratoranyirijwe by’umwihariko ishyanga ry’Abayahudi, kandi ubwa gatanu, kandi ari bwo bwa gatanu gusa, ni bwo buhanuzi bw’igihe bwarangiye ku wa 22 Ukwakira 1844. Ubuhanuzi bune bw’igihe bwabanje bwarangiye kera mbere ya 1844. None se, ni iki mushiki wacu White ashatse kuvuga koko igihe akoresha imvugo “ibihe by’ubuhanuzi” mu bwinshi, byagombaga kurangira mu 1844?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

Mu gusubiza ugutenguha kwa mbere kw’Abamilerite, agaragaza igisubizo cy’icyo kibazo:

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Nabonye ubwoko bw’Imana bunezerewe mu byiringiro, butegereje Umwami wabwo. Ariko Imana yari yaragambiriye kubagerageza. Ukuboko kwayo kwatwikiriye ikosa ryari mu ibarwa ry’ibihe by’ubuhanuzi. Abari bategereje Umwami wabo ntibamenye iryo kosa, kandi n’abagabo bize cyane barwanyaga icyo gihe na bo bananiwe kuribona. Imana yari yaragambiriye ko ubwoko bwayo buzahura no gucika intege. Igihe cyarashize, maze abari barategereje Umukiza wabo banezerewe mu byiringiro bagira agahinda kandi bacika intege, naho abatarakundaga kuboneka kwa Yesu, ahubwo bari baremeye ubutumwa kubera ubwoba, bishimira ko ataje mu gihe yari ategerejwemo. Ukwatura kwabo ntikwari kwarakoze ku mutima ngo kweze imibereho. Ugushira kw’icyo gihe kwari kubazwe neza kugira ngo kugaragaze imitima nk’iyo. Ni bo babaye aba mbere guhindukira no gukwena abari bafite agahinda, bacitse intege, nyamara bakundaga by’ukuri kuboneka k’Umukiza wabo. Nabonye ubwenge bw’Imana mu kugerageza ubwoko bwayo no kubuha ikigeragezo gicengera kugira ngo igaragaze abazigunga bagasubira inyuma mu gihe cy’igeragezwa.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

> “Yesu n’ingabo zo mu ijuru zose barebanye impuhwe n’urukundo abari bategerezanyije amatsiko meza kubona Uwo ubugingo bwabo bwakundaga. Abamarayika bari babagose hejuru, kugira ngo babakomeze mu gihe cy’ikigeragezo cyabo. Abari barirengagije kwakira ubutumwa bwo mu ijuru basigaye mu mwijima, kandi uburakari bw’Imana burabakangukira, kuko batashatse kwakira umucyo yari yaraboherereje avuye mu ijuru. Abo bizerwa, nubwo bari baracitse intege, batashoboraga gusobanukirwa impamvu Umwami wabo ataje, ntibarekejwe mu mwijima. Bongeye kuyoborwa kuri Bibiliya zabo kugira ngo basuzume ibihe by’ubuhanuzi. Ukuboko k’Umwami kwakuwe ku mibare, kandi ikosa rirabisobanurwa. Babonye ko ibihe by’ubuhanuzi byageze mu wa 1844, kandi ko ibimenyetso bimwe bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiriye mu wa 1843, ari byo byemezaga ko byagombaga kurangira mu wa 1844.” Early Writings, 235–237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

“Ibihe by’ubuhanuzi” byari “ibihe by’ubuhanuzi” “byageze ku 1844,” ibyo Abamillerite bari babanje kwizera ko byageze ku 1843. “Ibihe by’ubuhanuzi” byageze ku 1844 byari ibihe bitatu by’ubuhanuzi,” kandi byose byerekanwe ku bisate bya Habakuki. Kimwe muri ibyo bihe bitatu gusa “gikora ku” 1844, naho ibindi bibiri bigera ku wa 22 Ukwakira 1844. Iminsi igihumbi na magana atatu na mirongo itatu n’itanu yageze ku munsi wa mbere rwose wa 1844, ari wo igihe ugucika intege kwa mbere kw’Abamillerite kwagezemo, kandi igihe cyo gutinda kivugwa muri Habakuki igice cya kabiri, no mu mugani w’inkumi icumi wo muri Matayo makumyabiri n’itanu, kiratangira.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Iminsi ibihumbi bibiri na magana atatu yo muri Daniyeli igice cya munani, umurongo wa cumi na kane, yageze ku wa 22 Ukwakira 1844, kandi n’imyaka ibihumbi bibiri na magana atanu na makumyabiri, y’“ibihe birindwi” byatewe ubwami bwo mu majyepfo bwa Yuda, na yo yahereye aho irangirira. Palumoni yivuga nk’Ubarura mu buryo butangaje mu murongo wa cumi na gatatu wa Daniyeli 8, kandi “imiterere” n’“igishushanyo” cy’ubuhanuzi yahise atanga icyo gihe byari bikubiyemo nibura ubuhanuzi icumi bw’igihe bufitanye isano.

We will begin to consider these truths further in the next article.

Mu nkuru itaha tuzatangira kurushaho gusuzuma aya kuri.

> “Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

> “Kristo yahaye isi isomo gikwiye gusharizwa mu bwenge no mu mutima. Yaravuze ati: ‘Ubu ni bwo bugingo bw’iteka, ko bakumenya wowe Mana y’ukuri yonyine, bakamenya na Yesu Kristo, uwo watumye.’ Ariko Satani akorera mu mitima y’abantu, avuga ati: Nimukore iki cyangwa kiriya gikorwa, kandi muzamera nk’imana. Abinyujije mu bitekerezo by’uburiganya, yayoboye Adamu na Eva gushidikanya ku ijambo ry’Imana, no gusimbuza umwanya waryo inyigisho yabagejeje ku gucumura no kutumvira. Kandi ubuhanga bwe bw’ubushukanyi bukora muri iki gihe ibyo bwakoze muri Edeni. Igihe Kristo yazaga mu isi yacu, yatoranyije abarobyi boroheje ngo babe urufatiro rw’itorero rye. Kuri abo bigishwa yagerageje gusobanura kamere y’ubwami bwe n’inshingano ye. Ariko ubushobozi bwabo buke bwo gusobanukirwa bwamubereye inkomyi. Bari baragiye bemera inyigisho z’abanditsi n’Abafarisayo; bityo byinshi mu byo bizeraga ntibyabaga ari ukuri. Kandi nubwo Kristo yari afite byinshi byo kubabwira, ntibashoboraga kumva byinshi mu byo yifuzaga cyane kubagezaho.”

> “Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

> “Kristo asanga abanyedini b’iki gihe buzuye cyane ibitekerezo by’ibinyoma ku buryo nta mwanya ukiri mu mitima yabo wo kwakira ukuri. Mu burezi butangwa, abarimu bavanga ibitekerezo by’abanditsi b’abahakanyi. Bityo babibye urukungu mu mitima y’urubyiruko. Bavuga ibitekerezo bitagombye gushyirwa imbere y’abato cyangwa abakuru, batigera batekereza ubwoko bw’imbuto babiba, cyangwa umusaruro bazagomba gusarura nk’ingaruka zabyo.” Review and Herald, July 3, 1900.

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