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# The Book of Daniel - Number One-Hundred and Fifty-Eight

Igitabo cya Daniyeli - Ijana na mirongo itanu n’umunani

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Guhishura Ibyerekanywe: Gusobanukirwa Iminsi yo Kuniha muri Daniyeli

Author

Jeff Pippenger

Published

March 25, 2024

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> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Mu mwaka wa gatatu wa Kuro, umwami w’u Buperesi, Daniyeli, witwaga Beluteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenwe cyari kirekire. Abyumva neza, kandi amenya n’ibyerekanywe mu iyerekwa. Muri iyo minsi jyewe Daniyeli nari mu cyunamo ibyumweru bitatu byuzuye. Sinariye umugati uryoshye, inyama ntizageze mu kanwa kanjye, na vino ntiyahageze; kandi sinisize amavuta na mba, kugeza aho ibyumweru bitatu byuzuye birangiriye. Ku munsi wa makumyabiri n’ine w’ukwezi kwa mbere, nkiri ku nkombe z’uruzi runini, ari rwo Hidekeli. Daniyeli 10:1–4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

Mu minsi itatu n’igice y’ikigereranyo yo mu Byahishuwe igice cya cumi na kimwe, ubwo abahamya babiri baba bapfiriye mu muhanda, “ikintu” gihishurirwa Beluteshazari. Mbere yari yarasobanukiwe “iyerekwa” (mareh), kuko mu gice cya cyenda, Gabriyeli yari yaramaze kuza akamuha gusobanukirwa iryo yerekwa.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Ni byo, nkiri kuvuga mu isengesho, wa mugabo Gabrieli, uwo nari narabonye mu iyerekwa mbere na mbere, aje yihuta cyane aguruka, ankoraho igihe cy’ituro rya nimugoroba. Nuko aranyigisha, avugana nanjye, aravuga ati: Yewe Daniyeli, none ndaje kugira ngo nguhe ubwenge no gusobanukirwa. Ugutangira kw’ukwinginga kwawe, itegeko ryarasohotse, nanjye ndaje ngo nkumenyeshe; kuko ukundwa cyane. Nuko rero sobanukirwa n’icyo kintu, kandi uzirikane iyerekwa. Daniyeli 9:21–23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

“Umuntu Gaburiyeli, uwo” Daniyeli “yari yabonye mu iyerekwa mu ntangiriro,” havugwa “chazon,” iyerekwa ry’amateka y’ubuhanuzi, ryerekezaga kuri Gaburiyeli asobanurira Daniyeli iyerekwa ry’ubwami bwo mu buhanuzi bwa Bibiliya mu gice cya munani. Ariko “iyerekwa,” Daniyeli yagombaga kwitaho mu gice cya cyenda, ryari “mareh,” iyerekwa ry’uko byagaragaye. Hanyuma Gaburiyeli aha Daniyeli isesengura ry’amateka y’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

Igice cya cyenda cyasohojwe mu mwaka wa mbere wa Dariyo. Igihe Beluteshatsari avuze ko “yasobanukiwe n’iyerekwa,” mu “mwaka wa gatatu wa Kuro,” yari amaze imyaka ibiri asobanukiwe “mareh,” ari ryo yerekwa. Icyo Beluteshatsari yaje gusobanukirwa muri “iyo minsi” yo kuboroga ni “ikintu,” ari ryo jambo ry’Igiheburayo “dabar,” kandi cyari kirekire, kuko igihe cyagenwe cyari imyaka ibihumbi bibiri na magana atanu na makumyabiri.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

Daniyeli yari asanzwe yarasobanukiwe bimwe ku byerekeye icyo “kintu,” kuko yari asohoza isengesho ryo muri Abalewi makumyabiri na gatandatu mu gice cya cyenda, kandi iryo ni ryo sengesho ry’icyo “kintu.” Hari hiyongereyeho umucyo ku byerekeye “ibihe birindwi,” Beluteshazari aza gusobanukirwa muri iyo minsi makumyabiri n’umwe yo kurira, kandi ukwiyongera k’uwo mucyo ku byerekeye “ibihe birindwi,” muri iyo minsi yo kurira, kwashushanyaga ukwiyongera k’umucyo ku byerekeye “ibihe birindwi” mu 1856. Abamilerite na bo bari basanzwe bazi ibyerekeye “ibihe birindwi,” kuko bari barabibwirije, ariko hongeweho umucyo wagombaga kubagerageza kuri iyo ngingo nyir’izina y’amateka yabo, igihe bahindukiraga bava mu rugendo rwa Filadelifiya bajya mu rwa Lawodikiya.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

Iminsi yo kuboroga ya Belteshazzar ihura n’amateka y’ubuhanuzi y’igihe umutwe wa Filadelifiya wahindukiraga mu mutwe wa Lawodikiya mu 1856, hanyuma ukaba Itorero ry’Abadiventisiti b’i Lawodikiya mu 1863. Amateka ya Belteshazzar n’ay’Abamilerite yerekeye umucyo wongerewe ku “bihe birindwi” ahura n’ihinduka ry’umutwe wa Lawodikiya w’umumarayika wa gatatu ujya mu mutwe wa Filadelifiya w’abihumbi ijana na mirongo ine na bine, no mu minsi yo kuboroga, ari yo iri mu gihe cyo gutinda, ubwo umucyo wongerewe ku “bihe birindwi” wagombaga guhishurwa.

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Belteshazzar agereranya icyarimwe intumwa n’umuryango. Mu minsi yo kuboroga kwe, intumwa igomba gusobanukirwa “ikintu,” ari cyo kuri, hanyuma ikazageza icyo “kintu” ku muryango, igihe Mikayeli azura abahamya babiri mu mwaka wa 2023.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

Ijambo ry’Igiheburayo “mareh” (iyerekwa ry’uko Kristo agaragara), Danieli avugwaho ko yarasobanukiwe na ryo mu murongo wa mbere, rigaragara inshuro enye mu iyerekwa rya nyuma rya Danieli. Inshuro ebyiri rihindurwamo “iyerekwa,” kandi inshuro ebyiri rihindurwamo “uko agaragara.” Ubwa mbere Danieli akoresha iri jambo mu murongo wa mbere, aba agaragaza ko yasobanukiwe “iyerekwa,” ariko izindi nshuro eshatu zose zigaragaza ko Danieli yari ari mu kugerwaho n’iryo yerekwa. Mu murongo wa gatandatu, mu maso ha Kristo hari “nk’‘uko kugaragara’ kw’umurabyo.”

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

> Nuko ku munsi wa makumyabiri na kane w’ukwezi kwa mbere, ubwo nari ku nkengero z’uruzi runini, ari rwo Hidekeli; nuko nubura amaso yanjye ndareba, maze dore mbona umuntu umwe wambaye imyenda y’ibitare, kandi mu rukenyerero rwe yari akenyeye izahabu nziza yo mu Uphazi. Umubiri we wari umeze nka berili, mu maso he hasa n’urumuri rw’umurabyo, amaso ye ameze nk’amatabaza y’umuriro, amaboko ye n’ibirenge bye bisa n’umuringa ubengerana, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’imbaga nyamwinshi. Nuko jyewe Daniyeli njyenyine ni jye wabonye iryo yerekwa, kuko abagabo twari kumwe batabonye iryo yerekwa; ariko bahindishwa umushyitsi mwinshi, bituma bahunga bihisha. Ni cyo cyatumye nsigara jyenyine, mbona iri yerekwa rikomeye, kandi nta mbaraga zansigayemo; kuko ubwiza bwanjye bwahindukiye muri jye kuba ukubora, kandi sinasigaranye imbaraga. Daniyeli 10:4–8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

Hari irindi jambo rindi ry’Igiheburayo risobanurwa ngo “iyerekwa,” iryo tuzagarukaho tumaze kubanza kugaragaza bimwe mu biranga ijambo ry’Igiheburayo “mareh.” Mu mirongo ibanziriza iyi, ijambo “appearance” ni ryo jambo ry’Igiheburayo “mareh.” Iryo jambo ni na ryo risobanurwa ngo “iyerekwa” mu murongo wa cumi na gatandatu. Mu murongo wa cumi na gatandatu, iyerekwa rya Kristo ryateje Daniyeli agahinda.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Kandi, dore usa n’ushushanya n’abana b’abantu ankora ku minwa; maze ndabumbura akanwa kanjye, ndavuga, mbwira uwari uhagaze imbere yanjye nti: Databuja, kubera iyerekwa imibabaro yanjye yangarukiyeho, kandi sinasigaranye imbaraga na nke. Daniel 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

Ijambo ry’Igiheburayo ryahinduwemo “agahinda” risobanura igikingo, kandi “iyerekwa” ry’uko Kristo yabonekeye Daniyeli, iryo yabonye muri uwo murongo, ryahindutse ku gikingo. “Igikingo” mu buhanuzi kigereranya ihinduka rikomeye.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Hari amasomo akwiriye kwigirwa mu mateka ya kera; kandi abantu bahamagarirwa kuyitaho, kugira ngo bose basobanukirwe yuko Imana ikora muri iki gihe ikurikije inzira zimwe n’izo yahoranye. Ukuboko kwayo kugaragarira mu murimo wayo no hagati y’amahanga muri iki gihe, nk’uko byahoraga bimeze uhereye igihe ubutumwa bwiza bwabanje kwamamazwa kuri Adamu muri Edeni.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Habaho ibihe biba impinduka zikomeye mu mateka y’amahanga no mu mateka y’itorero. Mu bugenge bw’Imana buyobora byose, iyo ibyo bihe by’amage bibayeho, umucyo ukwiriye icyo gihe uratangwa. Iyo wakiriwe, habaho gukura mu by’umwuka; ariko iyo wanangiwe, hakurikiraho gusubira inyuma mu by’umwuka no kurimbuka. Umwami mu Ijambo rye yahishuye umurimo w’ivugabutumwa ukorwa ugatera imbere nk’uko wakozwe mu bihe byashize, kandi nk’uko uzakorwa no mu bihe bizaza, kugeza ku ntambara ya nyuma isoza byose, ubwo ibikoresho bya Satani bizakora igikorwa cyabyo cya nyuma gitangaje.” Bible Echo, August 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

Umurongo wa cumi na gatandatu ugaragaza ihindukirira ry’ingenzi mu mateka Belteshazzar ahagarariye. Ni ihindukirira ry’ingenzi ku ihembe rya Repubulika (igihugu) no ku ihembe rya Porotesitanti (itorero). Ugaragaza ikibazo gikomeye, kandi ugaragaza aho umucyo wihariye w’ayo mateka utangirwa. Ihindukirira rya Daniyeli ryabaye igihe Daniyeli yari amaze “gukorwaho,” ku nshuro ya kabiri mu nshuro eshatu. Daniyeli yagombaga gukorwaho inshuro eshatu, kandi ku nshuro ya kabiri yakorwagaho, habaye ihindukirira ry’ingenzi kuri Daniyeli; kandi iryo hindukirira ry’ingenzi ryari irya kabiri mu nshuro eshatu Daniyeli yabonye iyerekwa rya “mareh”.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Nuko, usa n’ishusho y’abana b’abantu ankora ku minwa yanjye; maze nkingura akanwa kanjye, ndavuga mbwira uwari uhagaze imbere yanjye nti: Databuja, kubera icyo yeretswe imibabaro yanjye yampindukiyeho, kandi nta mbaraga nasigaranye. Daniel 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

Tuzasobanura mu kanya gato izo gukorwaho eshatu. Ubwa mbere mu nshuro enye ijambo “mareh” ryakoreshejwe na Daniyeli, bwari ubuhamya bwe ko yasobanukiwe n’iyerekwa; naho izindi nshuro eshatu za nyuma zigaragaza ibyo yanyuzemo igihe yabonaga koko uko kugaragara kwari kumeze. Ku nshuro ya gatatu agaragaza iyerekwa ry’uko kugaragara ni ku murongo wa cumi n’umunani, aho akorwaho ku ncuro ya gatatu.

> Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

> Nuko uwasa n’umuntu yongeye kuza ankora, arankomeza. Daniyeli 10:18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

Ku gukozwa kwa kabiri, mu murongo wa cumi na gatandatu, ari na bwo havugwa ku nshuro ya kabiri iyerekwa rya “marah”, imbaraga ze zari zashize; ariko ku gukozwa kwa gatatu, imbaraga ze zigarurwa. Mu mirongo ya cumi, cumi na gatandatu, na cumi n’umunani, Daniyeli arakorwa. Mu murongo wa gatandatu, Daniyeli abona ishusho ya Kristo, hanyuma akabona Gaburiyeli, maze mu murongo wa cumi, Gaburiyeli akora Daniyeli ubwa mbere.

> Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Nuko nzamura amaso yanjye, ndareba, maze mbona umugabo umwe wari wambaye imyenda y’ibitare byiza bya lineni, kandi mu rukenyerero rwe yari akenyejwe izahabu nziza y’i Uphazi. Umubiri we na wo wari umeze nka berili, mu maso he hasa n’urumuri rw’umurabyo, amaso ye ameze nk’amatabaza y’umuriro, amaboko ye n’ibirenge bye bifite ibara rimeze nk’umuringa usennye neza, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’imbaga nyamwinshi. Nuko jyewe Daniyeli njyenyine ni jye wabonye ibyo byerekwa, kuko abagabo bari kumwe nanjye batabonye ibyo byerekwa; ariko bahurwaho no guhinda umushyitsi gukomeye, bituma bahunga bihisha. Ni cyo cyatumye nsigara jyenyine, mbona ibyo byerekwa bikomeye, kandi imbaraga zose zanshiramo; kuko ubwiza bwanjye bwahindukiye muri jye kuba ugushiriraho, kandi nta mbaraga na nke zasigaye muri jye.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.

> Ariko numva ijwi ry’amagambo ye; maze ubwo numvaga ijwi ry’amagambo ye, nsubiranwa n’isinziriye rikomeye nkiri nubitse umutwe hasi, mu maso hanjye hitegekeye ku butaka. Kandi dore, ukuboko kurankoraho, kunshyira ku mavi no ku biganza byanjye. Arambwira ati: “Yewe Daniyeli, muntu ukundwa cyane, sobanukirwa amagambo nkubwira, uhagarare wemye; kuko ari wowe ntumweho nonaha.” Nuko amaze kumbwira iryo jambo, mpagarara mpinda umushyitsi. Arongera arambwira ati: “Witinya, Daniyeli; kuko uhereye ku munsi wa mbere washyize umutima wawe ku gusobanukirwa no kwicisha bugufi imbere y’Imana yawe, amagambo yawe yumviswe, kandi naje kubera amagambo yawe. Ariko umutware w’ubwami bw’u Buperesi yandwanyije iminsi makumyabiri n’umwe; ariko dore, Mikayeli, umwe mu batware bakuru, araza arantabara; nanjye nsigara hariya hamwe n’abami b’u Buperesi. None naje kugusobanurira ibizaba ku bwoko bwawe mu minsi y’imperuka; kuko ibyerekanywe bizasohora hakiri iminsi myinshi.” Daniyeli 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Nuko rero ku murongo wa cumi na gatandatu, Daniyeli akorwaho ubwa kabiri, igihe abonye iyerekwa rya Kristo.

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

> Nuko amaze kumbwiye ayo magambo, nirebaga hasi nubitse umutwe ku butaka, mbura uko mvuga. Kandi dore uwasa n’ishusho y’abana b’abantu akora ku minwa yanjye; nuko ndambura akanwa kanjye ndavuga, mbwira uwari uhagaze imbere yanjye nti: Databuja, kubera iyerekwa intimba zanjye zansubiyeho, kandi nta mbaraga nasigaranye. Mbese se umugaragu w’uyu databuja wanjye yabasha ate kuvugana n’uyu databuja wanjye? Kuko jyeweho, uwo mwanya nta mbaraga zari zikinsigayemo, kandi nta numwuka wasigaye muri jye. Daniyeli 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Nuko Daniyeli akorwaho ku ncuro ya gatatu, ubwo Gaburiyeli yabonekeraga, atari Kristo.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

> Nuko haza kuza undi umeze nk’umuntu arankoraho, arankomeza. Arambwira ati: “Wa muntu ukundwa cyane we, witinya; amahoro abe kuri wowe, komera, koko komera.” Amaze kumbwira atyo ndakomera, ndavuga nti: “Databuja navuge, kuko unkomeje.” Nuko arambwira ati: “Mbese uzi icyanzanye aho uri? Ubu ndasubirayo kurwana n’igikomangoma cy’u Buperesi; kandi nimara kugenda, dore igikomangoma cy’u Bugiriki kizaza. Ariko ngiye kukwereka ibyanditswe mu gitabo cy’ukuri; kandi muri ibyo nta wundi umfatanijeho keretse Mikayeli igikomangoma cyanyu.” Daniel 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

Daniyeli akorwaho incuro eshatu, kandi ku ncuro ya mbere n’iya gatatu akorwaho n’umumalayika Gaburiyeli. Ku ncuro ya kabiri akorwaho, ni Kristo umakoraho. Daniyeli yakoresheje ijambo rimwe ry’Igiheburayo incuro enye, ariko ku ncuro ya mbere muri izo enye, mu murongo wa mbere, yavugaga ko yasobanukiwe “iyerekwa.” Gusobanukirwa ukuri ni ikintu cy’ingenzi, ariko si cyo kimwe no kwibonera ukuri, nk’uko yabigenjeje ku zindi ncuro eshatu.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Igihe iminsi ya Daniyeli yo kuboroga yasozwaga, yahawe uburambe bw’iyerekwa, ubwo yari asanzwe arifitiye gusobanukirwa na ryo mbere y’uko iyo minsi yo kuboroga ye isozwa. Uko kuburambe kugizwe n’intambwe eshatu, zigereranywa no gukorwaho gatatu. Ugukorwaho kwa mbere n’ukwa nyuma kwakozwe na Gaburiyeli, naho ugukorwaho ko hagati kwakozwe na Kristo. Ugukorwaho kwa mbere n’ukwa nyuma kwari inyuguti ya mbere n’iya nyuma by’inyuguti z’Igiheburayo. Muri iyo ntambwe ya kabiri, Daniyeli amenya imimerere ye nk’umunyabyaha wigometse mu isano afitanye n’Umwami we; bityo ugukorwaho ko hagati kugereranya ubugome bwo kwigomeka, nk’uko bigereranywa n’inyuguti ya cumi na gatatu y’Igiheburayo.

> “But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

> “Ariko Petero noneho ntiyari agitekereza ku mato cyangwa ku byari byarafashwe. Icyo gitangaza, kurusha ibindi byose yari yarigeze kubona, kuri we cyari uguhishurirwa k’ububasha bw’Imana. Muri Yesu yabonye Uwo ibintu byose byo mu kamere byari biri munsi y’ubutware bwe. Kubaho kw’ubumana kwe kwamuhishuriye ukutatungana kwe. Gukunda Umwigisha we, gukorwa n’isoni bitewe no kutizera kwe, gushimira ukwicisha bugufi kwa Kristo, kandi ikiruta byose, kumva umwanda we ari imbere y’ubutungane butagira iherezo, byaramurenze. Mu gihe bagenzi be bari barimo gukuramo ibiri mu rushundura, Petero yikubita hasi ku birenge by’Umukiza, aravuga ati: ‘Va aho ndi; kuko ndi umuntu w’umunyabyaha, Mwami.’”

> “It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

> “Ubwo bwari bwa kubaho kwera kw’Imana kwari kumwe kwatumye umuhanuzi Daniyeli agwa imbere ya marayika w’Imana ameze nk’upfuye. Yaravuze ati: ‘Ubwiza bwanjye bwahindutse mo kubora, kandi nta mbaraga nasigaranye.’ Ni ko kandi igihe Yesaya yabonaga ubwiza bw’Umwami, yatakambye ati: ‘Ndabonye ishyano! kuko ndashize; kuko ndi umuntu ufite iminwa ihumanye, kandi ntuye hagati y’abantu bafite iminwa ihumanye: kuko amaso yanjye yabonye Umwami, Uwiteka Nyiringabo.’ Daniyeli 10:8; Yesaya 6:5. Ubumuntu, hamwe n’intege nke zabwo n’icyaha cyabwo, bwashyizwe mu itandukaniro n’ubutungane bwuzuye bw’Ubumana, maze yumva adatunganye rwose kandi adafite kwera. Uko ni ko byagendekeye abantu bose bahawe kubona ikuzo n’ubuhangange by’Imana.”

> “Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

> “Petero aratakara ati: ‘Va imbere yanjye; kuko ndi umuntu w’umunyabyaha;’ nyamara akomeza kwizirika ku birenge bya Yesu, yumva ko atashoboraga gutandukanywa na We. Umukiza aramusubiza ati: ‘Witinya; uhereye none uzajya uroba abantu.’ Byabaye nyuma y’uko Yesaya abonye kwera kw’Imana n’uko we ubwe adakwiriye, ni ho yahawe ubutumwa bw’Imana. Kandi byabaye nyuma y’uko Petero agejejwe ku kwiyanga no kwishingikiriza ku mbaraga z’Imana, ni ho yahamagariwe umurimo we ku bwa Kristo.” The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

Iyerekwa rya “mareh” ni iyerekwa ry’ukugaragara kwa Kristo, ariko marayika Gaburiyeli ni we ugaragazwa n’ikoreshwa rya kabiri n’irya kane Daniel yakoresheje iryo jambo. Ubwa mbere byari imvugo y’uko Beliteshazari yasobanukiwe iyerekwa, ariko inshuro eshatu za nyuma zigaragaza ko Daniel yari ari kuribona. Muri izo nshuro eshatu Daniel abona iyerekwa, anakorwaho.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

Ubwa mbere yakozweho na Gaburiyeli ni nyuma y’uko yari amaze kubona ishusho ya Kristo wahawe icyubahiro, kandi ibyo yabonye byamusize ari “mu bitotsi byinshi niryamye nubitse umutwe hasi, n’amaso yanjye areba hasi.” Iyerekwa ryari ryateje itandukaniro, kuko abari kumwe na we “batabonye iryo yerekwa; ahubwo bahindishwa umushyitsi mwinshi, bahunga bihisha.” Mu gucika intege kwa mbere, Yeremiya “yicaye wenyine, kubera ukuboko kw’Imana,” kandi muri Beluteshazari “nta mbaraga zasigaye” “kuko” “uburanga” bwe “bwahindukiye muri jye kuba ukubora, kandi” ntiyari “akigifiteho imbaraga.”

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Gaburiyeli amaze kumukoraho ubwa mbere, hanyuma yicaza Daniyeli ku mavi ye no ku biganza by’amaboko ye. Nuko amutegeka gusobanukirwa amagambo yamubwiraga no guhaguruka, maze arabyubahiriza, nubwo yari ahinda umushyitsi. Hanyuma Gaburiyeli aha Daniyeli ibisobanuro birambuye by’ibyabaye muri iyo minsi makumyabiri n’umwe yo kuboroga kwa Daniyeli. Yagaragaje ko, amaze kurwana n’abami b’u Buperesi muri iyo minsi makumyabiri n’umwe, Mikayeli yamanutse ava mu ijuru kugira ngo yinjire muri urwo rugamba, maze Gaburiyeli aza gusubiza amasengesho ya Daniyeli no kumusobanurira “ibizaba ku bwoko bwawe mu minsi y’imperuka.” Igihe Mikayeli yamanukaga ava mu ijuru, Gaburiyeli yoherejwe gusobanurira Daniyeli iby’iminsi y’imperuka.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

Ibisobanuro bya Gaburiyeli byahawe Daniyeli ku iherezo ry’iminsi makumyabiri n’umwe yo kuboroga, ari yo, mu ishyirwa mu bikorwa ry’Ibyahishuwe igice cya cumi na kimwe umurongo ku murongo, igereranya igihe Ezekiyeli mu gice cya mirongo itatu na karindwi ategekwa incuro ebyiri guhanurira ayo magufwa yapfuye, kugira ngo ahagurutse ba bahanuzi babiri mu mva zabo. Bibaho igihe Mikayeli amanuka ava mu ijuru agahagurutsa umubiri wa Mose, ari na ko yanga kugirana imikoranire na Satani mu gitabo cya Yuda. Daniyeli aracyafite kuzongera gukorwaho incuro ebyiri nyuma y’uko Gaburiyeli yari amaze kumuha incamake y’iminsi yo kuboroga.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Gaburiyeli amaze kurangiza, Daniyeli “yubika umutwe hasi, acika ikiragi,” maze Kristo ubwe “akoraho” “iminwa” ya Daniyeli; nuko Daniyeli “abumbura” “akanwa ke, aravuga, abwira uwari uhagaze imbere yanjye ati, Databuja, kubera ibyerekanywe imibabaro yanjye yansubiyeho, kandi nta mbaraga nasigaranye. Mbese umugaragu wa databuja wanjye yabasha ate kuvugana na databuja wanjye? Kuko jyewe, uwo mwanya ako kanya nta mbaraga zasigaye muri jye, kandi nta n’umwuka wasigaye muri jye.”

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

Ibyo Daniyeli yanyuzemo byo kubona no kuvugana na Kristo byamucishije bugufi bigeze no kumugeza mu mukungugu. Yari yaracecetse rwose, kandi yari kuguma atyo iyo Kristo ataza gukora ku minwa ye, nk’uko iminwa ya Yesaya yakozweho n’igishirira cyakuwe ku gicaniro.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

> “Igihe Yesaya yabonaga iri yerekwa ry’ubwiza n’icyubahiro bya Nyagasani we, yarengewe n’umuhate wo kumva ubuziranenge n’ubutungane bw’Imana. Mbega ukuntu itandukaniro ryari rikomeye hagati y’ubutungane butagereranywa bw’Umuremyi we n’inzira y’icyaha y’abari baramaze igihe kirekire babarwa, hamwe na we, mu bwoko bwatoranijwe bwa Isirayeli na Yuda! Yaravuze ati: ‘Mbega ishyano rinyanzeho! kuko ndarimbutse; kuko ndi umuntu ufite iminwa ihumanye, kandi ntuye hagati y’abantu bafite iminwa ihumanye: kuko amaso yanjye abonye Umwami, Uwiteka Nyiringabo.’ Umurongo wa 5. Ahagaze, nk’aho ari, mu mucyo wuzuye wo mu maso h’Imana imbere mu buturo bw’imbere cyane, yamenye ko aramutse asigaye mu kudatungana kwe no mu bushobozi buke bwe, yari kuba adashobora rwose gusohoza umurimo yari yarahamagawe gukora. Ariko serafi yoherejwe kumukiza uwo mubabaro no kumutunganyiriza ubutumwa bwe bukomeye. Ikara rizima ryakuwe ku gicaniro rishyirwa ku minwa ye, hamwe n’amagambo agira ati: ‘Dore ibi bikoze ku minwa yawe; kandi gukiranirwa kwawe gukuweho, n’icyaha cyawe kirahanaguwe.’ Hanyuma humvikana ijwi ry’Imana rivuga riti: ‘Ni nde nzatuma, kandi ni nde uzatugenderrera?’ maze Yesaya asubiza ati: ‘Dore ndi hano; ntuma.’ Imirongo ya 7, 8.”

> “The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

> “Uwo mushyitsi wo mu ijuru ategeka intumwa yari itegereje ati: ‘Genda, ubwire ubu bwoko uti: Mwumve rwose, ariko ntimusobanukirwe; kandi murebe rwose, ariko ntimubimenye. Umutima w’ubu bwoko uwukomereshe, amatwi yabo uyaremereze, kandi uhume amaso yabo; kugira ngo batareba n’amaso yabo, ngo batumva n’amatwi yabo, ngo badasobanukirwa n’umutima wabo, ngo bahinduke, ngo bakire.’ Imirongo ya 9, 10.”

> “The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

> “Inshingano y’umuhanuzi yari isobanutse; yagombaga kurangurura ijwi rye yamagana ibibi byari byogeye hose. Ariko yatinyaga gutangira uwo murimo adafite icyemezo runaka cy’ibyiringiro. “Mwami, kugeza ryari?” ni ko yabajije. Umurongo wa 11. Mbese nta n’umwe mu bantu bawe watoranyijwe uzigera asobanukirwa, ngo yihane kandi akizwe?”

> “His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

> “Umutwaro yari afite mu mutima ku bwa Yuda yazimiriye ntiwari uwo gutwarwa ubusa. Ubutumwa bwe ntibwari kuzaba ubusa rwose. Nyamara ibibi byari byaragwiriye mu bihe by’ibihe byinshi ntibyashoboraga kuvaho mu minsi ye. Mu mibereho ye yose yagombaga kuba umwigisha wihangana kandi w’intwari—umuhanuzi w’ibyiringiro kimwe n’umuhanuzi w’amakuba. Umugambi w’Imana nugerwaho burundu, umusaruro wuzuye w’umuhati we, n’imirimo y’intumwa z’Imana zose zizerwa, ni bwo wari kuzagaragara. Abasigaye bake bagombaga gukizwa. Kugira ngo ibyo bibeho, Uhoraho yatangaje ko ubutumwa bwo kuburira no kwinginga bwagombaga kugezwa kuri iryo shyanga ryigometse ati: ‘Kugeza aho imidugudu izaba ihindutse amatongo idatuwemo, N’inzu zitagira abantu, N’igihugu kikazahinduka umusaka rwose, Kandi Uhoraho akazaba yajyanye abantu kure, Maze hagati mu gihugu hakabamo ubuhene bukomeye.’ Umurongo wa 11, 12.”

> “The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

> “Imanza zikomeye zari kuzagera ku batihana,—intambara, kujyanwa mu bunyage, gukandamizwa, gutakaza ububasha n’icyubahiro mu mahanga,—ibi byose byari kuzaza kugira ngo abari kubibonamo ukuboko kw’Imana yarakajwe bayoborwe ku kwihana. Imiryango icumi y’ubwami bwo mu majyaruguru yari igiye gukwirakwizwa vuba mu mahanga, kandi imidugudu yayo igasigara ari amatongo; ingabo zirimbura z’amahanga y’abanzi zari kunyura ku gihugu cyabo incuro nyinshi; ndetse na Yerusalemu ubwayo yari kuzagwa amaherezo, kandi u Buyuda bukajyanwa mu bunyage; nyamara Igihugu cy’Isezerano nticyari gusigara cyarahanzwe rwose iteka ryose. Icyizere cyatanzwe n’umushyitsi wo mu ijuru kwa Yesaya cyari iki: ‘Muri cyo hazasigara kimwe cya cumi, Kandi kizagaruka, kandi kizamarwa: Nk’igiti cyitwa teil tree, kandi nk’umutinya, Ifite igisigazwa cyayo muri yo, iyo imaze guhanura amababi yayo: Ni ko urubyaro rwera ruzaba igisigazwa cyacyo.’ Umurongo wa 13.”

> “This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

> “Uku kwizera kudakuka ko gusohora kwa nyuma k’umugambi w’Imana kwahaye umutima wa Yesaya ubutwari. Byari bitwaye iki rero n’aho imbaraga zo ku isi zakwishyira hamwe zirwanya u Buyuda? Byari bitwaye iki n’aho intumwa y’Uwiteka yahura no kurwanywa no kwinangira? Yesaya yari yabonye Umwami, Uwiteka Nyiringabo; yari yarumvise indirimbo y’abaserafi iti: ‘Isi yose yuzuye ubwiza bwe;’ yari afite isezerano ry’uko ubutumwa bwa Yehova bugenewe u Buyuda bwateshutse bwari guherekezwa n’imbaraga zo guhamya za Mwuka Wera; kandi umuhanuzi yongererwa imbaraga zo gukora umurimo wari umuri imbere. Umurongo wa 3. Mu butumwa bwe burebure kandi buruhije yose, yakomezaga kubana n’urwibutso rw’icyo yerekwa. Mu gihe cy’imyaka mirongo itandatu cyangwa irengaho, yahagararaga imbere y’abana b’u Buyuda ari umuhanuzi w’ibyiringiro, agenda arushaho kugira ubutwari, kandi bukiyongera, mu buhanuzi bwe bwerekeye insinzi y’itorero yo mu gihe kizaza.” Abahanuzi n’Abami, 307–310.

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