The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.
Insanganyamatsiko yo mu mirongo ya cumi n’umwe na cumi n’ibiri ni ukuzamuka no kugwa k’umwami wo mu majyepfo, nk’uko no kuzamuka no kugwa kwa nyuma kwa Leta Zunze Ubumwe za Amerika bigaragariwe muri perezida wa nyuma uvugwa mu murongo wa kabiri, nk’uko ari na we uhagarariye wa nyuma wo ku isi w’ububasha bwa cya kiyoka; no kuzamuka no kugwa kwa nyuma by’Umuryango w’Abibumbye bigaragariwe mu mirongo ya gatatu n’iya kane. Imirongo ya gatanu kugeza ku wa cyenda igaragaza amateka y’ububasha bwa gipapa kuva mu mwaka wa 538 kugeza mu wa 1798. Umwaka wa 538 uranga guhabwa imbaraga k’ububasha bwa gipapa, uwa 1798 ukaranga igikomere cyica cya gipapa, bityo imirongo ya gatanu kugeza ku wa cyenda ikaba igaragaza ukuzamuka no kugwa bya nyuma by’inyamaswa. Umurongo wa cumi uranga umwaka wa 1989 nk’igihe cyo kugwa k’umwami wo mu majyepfo, nk’uko byagaragariye mu cyahoze ari Leta Zunze Ubumwe z’Abasoviyeti.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Buri bwoko bwose bwigeze kuza ku ruhando rw’ibikorwa bwemerewe gufata umwanya wabwo ku isi, kugira ngo harebwe niba buzasohoza umugambi w’‘Umurinzi n’Uwera.’ Ubuhanuzi bwakurikiranye kuzamuka no kugwa kw’ingoma zikomeye z’isi—Babuloni, Abamedi n’Abaperesi, Ubugiriki, n’Umuroma. Kuri buri imwe muri izo ngoma, nk’uko byagenze no ku mahanga atari akomeye cyane, amateka yarisubiyemo. Buri imwe yagize igihe cyayo cyo kugeragezwa, buri imwe irananirwa, ikuzo ryayo rirashira, imbaraga zayo zirayoyoka, maze umwanya wayo ugafatwa n’indi....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Bakwiye kwigira ku izamuka no ku ihirima ry’amahanga nk’uko bigaragarira mu mapaji y’Ibyanditswe Byera, bakamenya ukuntu icyubahiro cy’inyuma n’icy’isi gusa kidafite agaciro. Babuloni, hamwe n’ububasha bwayo bwose n’ubwiza bwayo, bene ubwo isi yacu itongeye kubona kuva icyo gihe,—ububasha n’ubwiza byasaga n’ibihamye kandi biramba cyane mu maso y’abantu bo muri iyo minsi,—mbega ukuntu yazimanganye rwose! Nk’‘ururabyo rw’ubwatsi’ yararimbutse. Uko ni ko harimbuka ibitari bifite Imana ho urufatiro rwabyo. Gusa ikibumbatiwe mu mugambi wayo kandi kigaragaza imico yayo ni cyo gishobora kuramba. Amahame yayo ni yo yonyine bintu bihamye isi yacu izi.” Education, 177, 184.
Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.
Umurongo wa cumi n’umwe n’uwa cumi na kabiri ugaragaza ukuzamuka kwa nyuma n’uguhanantuka kwa nyuma k’umwami wo mu majyepfo, ushushanywa n’u Burusiya. Imirongo ya cumi na gatatu kugeza kuri cumi na gatanu igaragaza ukuzamuka kwa nyuma n’uguhanantuka kwa nyuma kwa Leta Zunze Ubumwe za Amerika. Inkuru yose y’ubuhanuzi yo mu gice cya cumi na kimwe yubakiye ku miterere y’ukuzamuka n’ukugwa kw’ubwami. Umunyeshuri w’ubuhanuzi agomba kuzirikana iri hame niba ashaka kugira amahirwe ayo ari yo yose yo kugabanya neza ubutumwa bw’ubuhanuzi bwo mu gice cya cumi na kimwe.
The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”
Icyerekezo shingiro cya Daniyeli igice cya cumi na kimwe ni uko kigizwe n’ingero zisubirwamo z’izamuka n’ihanuka by’ubwami. Igihe Mushiki wacu White yavugaga ati: “Ubwo ni ko ubwami bw’Abamedi n’Abaperesi bwarimbutse, n’ubwami bw’Ubugiriki n’ubw’Abaroma,” aba agaragaza ko “Ubugiriki” ari cyo kiyoka, “Roma” ikaba ya nyamaswa, naho “Abamedi n’Abaperesi” bakaba umuhanuzi w’ibinyoma. Aba agaragaza izamuka n’ihanuka bya nyuma by’ubwami bwa nyuma bwo ku isi, bugizwe n’ikiyoka, na ya nyamaswa, n’umuhanuzi w’ibinyoma, batangira kuzamuka kwabo ku itegeko ryo ku Cyumweru maze bakayobora isi ku Harimagedoni mu isohozwa ry’Ibyahishuwe 16:12–21. Aba ayobora ubwoko bw’Imana ku “izamuka n’ihanuka by’amahanga nk’uko byagaragajwe mu buryo busobanutse mu mapaji y’Ibyanditswe Byera” nk’icyerekezo gikwiye gukoreshwa kugira ngo “bige ukuntu icyubahiro cyo hanze n’icy’isi gusa ari ubusa.”
The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.
Impamvu dukeneye “kwiga ukuntu icyubahiro cyo ku rwumvane n’icy’isi ari ubusa,” ni ukugira ngo turusheho gusobanukirwa ko byose birimbuka “ibidafite Imana nk’urufatiro rwabyo.” Ni cyo gituma kuba ufite Imana cyangwa utayifite nk’urufatiro rwawe ari ikibazo cy’ubuzima n’urupfu. Uhereye aho muri iryo terambere ry’igitekerezo, Mushiki wacu White ahita asobanura icyo bivuga kugira Imana nk’urufatiro rwawe igihe avuga ati: “Icyo gusa gihambiriwe ku mugambi wayo kandi kigaragaza imico yayo ni cyo gishobora kuramba.” Yari amaze gusobanura ko ikintu cyose kidashingiye ku rufatiro rw’Imana kirimbuka, kandi ko igipimo cy’impande ebyiri cy’ibyubatswe kuri urwo rufatiro ari ukumenya niba ikintu “gihambiriwe ku migambi yayo,” kandi niba “kigaragaza imico yayo.” Imico yayo ni yo rufatiro rwayo.
Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.
Nuko mu nteruro isoza iyo paragarafu avuga ati: “Amahame Ye ni yo yonyine bintu bihamye isi yacu izi.” Imico y’Imana ni amahame Yayo, kandi amahame Yayo agaragaza imico Yayo. Uko abantu bafata Imana nk’urufatiro rw’ibintu byose ni ikibazo cy’ubuzima n’urupfu. Ndemeza ko imiterere y’ishingiro y’igice cya cumi na kimwe cya Daniyeli yubakiye ku nkuru y’izamuka n’igwa ry’ubwami. Hari ahantu ihumekerwa ritumenyesha ubwoko bukwiriye bwo kwiga.
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.
“Habaho kwiga amateka kutagomba kwamaganwa. Amateka yera yari imwe mu nyigisho zo mu mashuri y’abahanuzi. Mu nyandiko y’imikorere Ye mu mahanga, hagaragaraga ibimenyetso by’intambwe za Yehova. Ni ko bimeze no muri iki gihe: dukwiriye kwita ku mikorere y’Imana mu mahanga yo mu isi. Dukwiriye kubona mu mateka isohora ry’ubuhanuzi, kwiga uburyo UbutProvidensiya bukora mu migambi ikomeye y’ivugurura, no gusobanukirwa n’ikorwa ry’ibyabaye mu gutondekwa kw’amahanga ku bw’intambara ya nyuma yo muri ya ntambara ikomeye.” The Ministry of Healing, 441.
A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.
Kwiga amateka byejejwe bisobanurwa nk’ukwiga uko Imana yagenje amahanga yo mu isi, kandi no mu buyobozi bw’ubushobozi bwayo bushingiye ku bugenge bwayo mu kuyobora ibikorwa byayo by’ivugurura; bityo amateka yejejwe akubiyemo umurongo wo kwiga wo hanze n’umurongo wo kwiga w’imbere. Intego yo gukoresha amateka mu kwemeza Ijambo ry’Imana ry’ubuhanuzi ni ugukoresha ayo mateka y’ubuhanuzi kugira ngo “dusobanukirwe uko ibintu bigenda mu gutondekwa kw’amahanga ku bw’intambara ya nyuma y’urugamba rukomeye.” Igika kibanziriza iki cyanditswe na Sister White cyakuwe mu busobanuro bwimbitse cyane kandi bumurikiwe neza bwerekeye akamaro ko kubaka urugero rw’ubuhanuzi rw’amateka yera rushingiye ku miterere y’ishingiro ihagarariwe no “guhaguruka no kugwa” kw’ubwami.
“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.
“Nk’ugutegurira umurimo wa Gikristo, benshi batekereza ko ari ngombwa cyane kugira ubumenyi bwagutse bw’inyandiko z’amateka n’iz’iyobokamana. Batekereza ko ubwo bumenyi buzababera ubufasha mu kwigisha ubutumwa bwiza. Ariko kwiga kwabo kubitaho cyane ibitekerezo by’abantu kuganisha ku kunaniza umurimo wabo wo kubwiriza, aho kuwukomeza. Iyo ndebye amasomero yuzuyemo ibitabo binini by’ubumenyi bw’amateka n’ubw’iyobokamana, ndibaza nti: Kuki muta amafaranga ku kitari ibyokurya? Igice cya gatandatu cya Yohana kitubwira ibirenze ibyo byabonwa mu mirimo nk’iyo. Kristo aravuga ati: ‘Ni Jye Mugati w’Ubugingo: unsanga ntazigera asonza; kandi unyizera ntazigera agira inyota.’ ‘Ni Jye Mugati muzima wamanutse uva mu ijuru: umuntu niarya kuri uwo Mugati, azabaho iteka ryose.’ ‘Unyizera afite ubugingo buhoraho.’ ‘Amagambo mbabwira ni umwuka, kandi ni ubugingo.’ Yohana 6:35, 51, 47, 63.”
“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.
“Harimo kwiga amateka kutagomba gucirwaho iteka. Amateka yera yari imwe mu nyigisho zo mu mashuri y’abahanuzi. Mu nyandiko y’imikorere ye ku mahanga hagaragaragamo ibimenyetso by’intambwe za Yehova. Ni ko no muri iki gihe dukwiriye gutekereza ku mikorere y’Imana ku mahanga yo mu isi. Dukwiriye kubona mu mateka isohozwa ry’ubuhanuzi, kwiga imikorere y’ubuntu bw’Imana mu ngendo zikomeye z’ivugurura, no gusobanukirwa uko ibyabaye bigenda bikurikirana mu gutegura amahanga ku ntambara ya nyuma yo muri rwa rugamba rukomeye.”
“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.
Kwiga gutyo kuzatanga ibitekerezo byagutse, byimbitse, by’ubuzima. Bizadufasha gusobanukirwa ku rugero runaka imibanire n’ishingikirana byabwo, ukuntu mu buryo butangaje duhujwe hamwe mu muryango mugari w’ubuvandimwe bw’abagize umuryango mugari n’amahanga, n’ukuntu ku rugero rukomeye gukandamizwa no guteshwa agaciro kw’umwe mu bagize uwo muryango bisobanura igihombo kuri bose.
“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.
Ariko amateka, nk’uko akunze kwigwa, yibanda ku byo umuntu yagezeho, ku ntsinzi ze mu ntambara, ku gutsinda kwe mu kugera ku butegetsi no ku bukuru. Uruhare rw’Imana mu bibazo by’abantu ntirwitaweho. Bake ni bo biga ishyirwa mu bikorwa ry’umugambi wayo mu kuzamuka no mu kugwa kw’amahanga.
“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.
“Kandi, ku rugero runini, tewolojiya, nk’uko yigwa kandi ikigishwa, si ikindi uretse inyandiko y’ibitekerezo by’abantu, ikora gusa ibyo ‘guhindura inama umwijima binyujijwe mu magambo adafite ubumenyi.’ Kenshi cyane impamvu ituma bakusanya ibyo bitabo byinshi si icyifuzo cyo kubona ibyokurya by’ubwenge n’ubugingo, ahubwo ni ukwifuza kumenyana n’abafilozofe n’abahanga ba tewolojiya, no kugira icyifuzo cyo gushyikiriza abantu Ubukristo mu magambo n’ingingo zize neza.”
“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.
“Si ibitabo byose byanditswe bishobora gusohoza umugambi w’ubuzima bwera. Umwigisha Mukuru yaravuze ati: ‘Nimunyigireho,’ ‘mwisukireho umutwaro wanjye,’ ‘mwige ubugwaneza bwanjye no kwicisha bugufi kwanjye.’ Ubwibone bwanyu bwo mu bwenge ntibuzabafasha gushyikirana n’imitima y’abarimbuka bazira kubura umutsima w’ubugingo. Mu kwiga ibi bitabo, murimo kubyemerera gufata umwanya w’amasomo ngiro mwari mukwiriye kwigira kuri Kristo. Kubera ibyavuye muri uku kwiga, abantu ntibagaburirwa. Bike cyane mu bushakashatsi burambira cyane intekerezo ni byo bitanga ibyafasha umuntu kuba umukozi ugira umumaro mu gukorera imitima.”
“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.
“Umukiza yaje ‘kubwira abakene ubutumwa bwiza.’ Luka 4:18. Mu nyigisho ze yakoresheje amagambo yoroshye kurusha ayandi n’ibimenyetso bisobanutse cyane. Kandi haravuzwe ngo ‘rubanda rwamwumvaga rwishimye.’ Mariko 12:37. Abashaka gukora umurimo we muri iki gihe bakeneye gusobanukirwa byimbitse kurushaho amasomo yaduhaye.
“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.
“Amagambo y’Imana ihoraho ni yo shingiro risumba ayandi yose ry’uburezi. Abakorera abantu bagomba kurya ku mutsima w’ubugingo. Ibyo bizabaha imbaraga z’umwuka; maze bazaba biteguye gukorera abantu b’ingeri zose.” The Ministry of Healing, 441–443.
Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.
Mushiki White arushaho asobanura ko kumenya imikorere y’ububasha bw’Imana mu kwimika abami no kubakuraho hashingiwe ku mahitamo y’umwami ari bwo bumenyi nyakuri bwa filozofiya yo kwiga amateka.
“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.
“Mu mateka y’amahanga, uwiga Ijambo ry’Imana ashobora kubona isohozwa nyaryo ry’ubuhanuzi bw’Imana. Babuloni, amaherezo yamenaguwe kandi iravunjagurika, yavuyeho kuko mu gihe cy’ubukire abategetsi bayo bari baribwiye ko batagengwa n’Imana, kandi bari baremeye ko ikuzo ry’ubwami bwabo ryaturutse ku byo umuntu yagezeho. Ingoma y’Abamedi n’Abaperesi yasuwe n’uburakari bwo mu Ijuru kuko muri yo amategeko y’Imana yari yarakandagiwe. Kubaha Uwiteka nta mwanya byari bifite mu mitima y’umubare munini cyane w’abaturage. Ubugome, ugutuka Imana, n’ubwononekare byari byiganje. Ubwami bwakurikiyeho bwarushijeho kuba bubi kandi bwononekaye; kandi bwakomeje kugwa hasi kurushaho mu rugero rw’agaciro k’imyifatire.”
“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.
“Ububasha bukoreshwa na buri mutegetsi wese wo mu isi butangwa n’Ijuru; kandi gutsinda kwe gushingira ku buryo akoresha ubwo bubasha yahawe atyo. Kuri buri wese ijambo ry’Umunyamizero w’ijuru ni iri ngo: ‘Ni jye wakenyeye, nubwo utanzi.’ Yesaya 45:5. Kandi kuri buri wese amagambo yavuzwe kera kuri Nebukadinezari ni yo somo ry’ubugingo: ‘Reka ibyaha byawe ubivune ukiranuka, n’ubugome bwawe ubuvune ugirira imbabazi abakene; ahari amahoro yawe yaramuka arambye.’ Daniyeli 4:27.”
“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.
“Gusobanukirwa ibi bintu,—gusobanukirwa yuko ‘gukiranuka gushyira ishyanga hejuru;’ yuko ‘intebe y’ubwami ikomezwa no gukiranuka,’ kandi ‘igashyigikirwa n’imbabazi;’ kumenya imikorere y’aya mahame mu kugaragarira k’ubushobozi bw’Uwo ‘uvanaho abami, agashyiraho abami,’—ni byo gusobanukirwa filozofiya y’amateka. Imigani 14:34; 16:12; 20:28; Daniyeli 2:21.”
“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.
“Ni mu ijambo ry’Imana honyine ibi bishyirwa ahagaragara mu buryo busobanutse. Aha herekanwa ko imbaraga z’amahanga, kimwe n’iz’abantu ku giti cyabo, zitaboneka mu mahirwe cyangwa mu buryo bugaragara ko butuma adatsindwa; ntiziboneka mu bukuru yiratana. Zipimwa n’ubudahemuka bakuzuzanya umugambi w’Imana.” Prophets and Kings, 501, 502.
The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.
Insanganyamatsiko iri mu mirongo ya cumi n’umwe n’iya cumi n’ebyiri ni ukuzamuka no kugwa k’umwami w’epfo, ariko icy’ingenzi kurushaho, iyo mirongo igaragaza gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane, ndetse n’ikigeragezo cya kabiri mu bigeragezo bitatu byatangiye mu gihe cy’imperuka mu mwaka wa 1989 nk’uko bigaragazwa mu murongo wa cumi.
That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.
Icyo gushyirwaho ikimenyetso kigaragazwa na Daniyeli mu rwobo rw’intare, n’abagabo batatu b’intwari mu itanura ry’umuriro, Daniyeli n’abo bagabo batatu b’intwari basenga kugira ngo basobanukirwe inzozi za Nebukadinezari z’icyo gishushanyo cy’inyamaswa zo mu gice cya kabiri, Daniyeli asenga isengesho ryo muri Lewitiki makumyabiri na gatandatu mu gice cya cyenda, abanyabwenge basobanukirwa ukwiyongera kw’ubumenyi, Yosuwa akurwaho icyaha cye muri Zekariya igice cya gatatu, Zerubabeli mu gice cya kane, Yosefu ahinduka umutware wa kabiri muri Egiputa, abigishwa mu cyumba cyo hejuru mu minsi icumi ibanziriza Pentekote, aba-Millerite mu nama y’inkambi ya Exeter, Lazaro ayobora urugendo rw’icyubahiro mu Kwinjira k’Ubwami, n’abihumbi ijana na mirongo ine na bine bo mu Ibyahishuwe igice cya karindwi.
Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.
Umurongo wa cumi n’umwe wageze mu mwaka wa 2014, intambara ya Ukraine igitangira, kandi muri Nyakanga 2023 ikigeragezo kigaragara, aho ubwoko bw’Imana “bwezerezwa,” cyaratangiye. Umurongo wa gatanu wo mu gice cya cumi n’umwe ni umurongo wa cumi na gatatu kugeza ku wa cumi na gatanu.
Fifth Line Overview
Incamake y'Umurongo wa Gatanu
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.
Kuko umwami wo mu majyaruguru azagaruka, kandi azateranya ingabo nyinshi kurusha iza mbere; kandi rwose, nyuma y’imyaka runaka, azaza afite ingabo nyinshi n’ubutunzi bwinshi. Kandi muri ibyo bihe benshi bazahagurukira kurwanya umwami wo mu majyepfo; kandi n’abanyazi bo mu bwoko bwawe bazishyira hejuru kugira ngo bakomeze ibyerekanywe; ariko bazagwa. Nuko umwami wo mu majyaruguru azaza, yubake urusika rw’igitero, kandi afate imidugudu ikomeye cyane; kandi amaboko y’abo mu majyepfo ntazabasha kumuhagarara imbere, ndetse n’abantu be batoranyijwe ntibazabasha, kandi nta mbaraga zizabaho zo kumuhagarara imbere. Danieli 11:13–15.
These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”
Iyi mirongo yasohoye mu mwaka wa 200 mbere ya Kristo, kandi igaragaza Intambara ya Panium, ikubiyemo abami bari bahanganye n’amasezerano yabo y’ubufatanye; kandi iyo mirongo ni na yo ngingo y’amateka aho Roma ya gipagani yatangiye bwa mbere kwinjira no kwigaragaza mu mateka ya Daniyeli igice cya cumi na kimwe. Iyo mirongo ikubiyemo izamuka rya nyuma no kugwa k’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, ariko kandi ikubiyemo n’amateka ya Bibiliya y’uko Kristo yasuye Kayisariya ya Filipo, aho Petero ashyira ikimenyetso cyo gushyirwaho ikimenyetso kw’abahumbi ijana na mirongo ine na bane. Ayo mateka agereranya gushyirwaho ikimenyetso kw’abahumbi ijana na mirongo ine na bane, bijyanye no kuza kw’ikigeragezo cya gatatu mu bigeragezo bitatu byo mu gice cya cumi na kabiri, kigizwe no “gutunganywa, kwezwa no kugeragezwa.”
These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.
Iyo mirongo itatu iyobora ku murongo wa cumi na gatandatu, aho itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika rigereranywa. Igihe inama y’amahema ya Exeter yarangiraga ku wa 17 Kanama 1844, abageni b’abanyabwenge batwaye ubutumwa bw’Induru yo mu Gicuku babunyujije ku nkombe z’iburasirazuba bwa Leta Zunze Ubumwe za Amerika mu minsi mirongo itandatu n’itandatu. Hariho igihe abageni bose bakanguka, kandi icyiciro kimwe kikaba kidafite amavuta, hamwe n’ibintu byose ibyo biranga. Igihe izina rya Simoni Barjona ryahindurwaga Petero, hashyirwaho ikimenyetso cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Uhereye kuri iyo ngingo, Yesu yatangiye kwigisha abigishwa ibyabaye bifitanye isano n’umusaraba.
The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.
Umusaraba ni ikimenyetso cy’ihagarikwa ry’igihe cy’igeragezwa, kandi William Miller, wari waragereranyijwe na Yohana Umubatiza, na we wari waragereranyijwe na Eliya, yahagurutswe kugira ngo ageze ku bantu “ibintu bifitanye isano n’ihagarikwa ry’igihe cy’igeragezwa,” nk’uko byakozwe na Yohana Umubatiza na Eliya bombi. Yohana yabivuze muri ubu buryo.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Ariko abonye benshi bo mu Bafarisayo n’Abasadukayo baza aho yabatirizaga, arababwira ati: Mwa rubyaro rw’inzoka mwe, ni nde wababuriye ngo muhunge umujinya uzaza? Matayo 3:7.
Elijah said it this way.
Eliya yabivuze muri aya magambo.
And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.
Ahabu yubaka ikigirwamana cy’ishyamba; kandi Ahabu arushaho kurakaza Uwiteka Imana ya Isirayeli kuruta abami bose ba Isirayeli bamubanjirije. Mu gihe cye ni bwo Hiyeli w’i Beteli yongeye kubaka Yeriko: urufatiro rwayo yarushyizeho bitumye apfusha Abiramu imfura ye, kandi amarembo yayo ayashinga bitumye apfusha Segubu umuhererezi we, nk’uko byari byaravuzwe n’ijambo ry’Uwiteka yavugiye mu kanwa ka Yosuwa mwene Nuni. Nuko Eliya w’i Tishibi, wo mu baturage b’i Gileyadi, abwira Ahabu ati: “Nk’uko Uwiteka Imana ya Isirayeli iriho, uwo mpagarara imbere ye, muri iyi myaka ntihazabaho ikime cyangwa imvura, keretse ari uko mbivuze.” 1 Abami 16:33–17:1.
Speaking of William Miller’s work as a modern reformer Sister White stated:
Agaruka ku murimo wa William Miller nk’umuvugururi wo muri iki gihe, Mushiki wa White yaravuze ati:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Byari ngombwa ko abantu bakangurirwa kumenya akaga barimo; ko bazindukirizwa kwitegura ibyabaye bikomeye kandi biteye ubwoba bifitanye isano no kurangira kw’igihe cy’imbabazi.” The Great Controversy, 310.
The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.
Imirongo itandatu ya nyuma yo muri Daniyeli cumi n’umwe ihagarariye “ibintu bifitanye isano no kurangira kw’igihe cy’igeragezwa.” Ibyo bintu byafunguwe mu gihe cy’imperuka mu mwaka wa 1989, kandi byahishuwe mu buryo busobanutse.
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Mbere y’uko Umukiza abambwa, yasobanuriye abigishwa Be ko yagombaga kwicwa kandi ko yari kuzazuka ava mu mva, kandi abamarayika bari bahari kugira ngo bashyire amagambo Ye mu bitekerezo no mu mitima. Ariko abigishwa bo bari bategereje kubohorwa kw’igihe gito ku ngoyi y’Abaroma, kandi ntibashoboraga kwihanganira igitekerezo cy’uko Uwo ibyiringiro byabo byose byari bishingiyeho yagombaga kubabazwa urupfu rw’agasuzuguro. Amagambo bari bakeneye kwibuka yakuwe mu mitima yabo; maze igihe cyo kugeragezwa kigeze gisanga batiteguye. Urupfu rwa Yesu rwasenye ibyiringiro byabo rwose nk’aho atari yarababuriye mbere. Ni ko no mu buhanuzi ahazaza hahishurwa imbere yacu mu buryo busobanutse nk’uko hahishuriwe abigishwa binyuze mu magambo ya Kristo. Ibikorwa bifitanye isano no kurangira kw’igihe cy’imbabazi n’umurimo wo kwitegura igihe cy’amakuba, byagaragajwe neza. Ariko imbaga nyinshi nta gusobanukirwa ifite kuri uku kuri kw’ingenzi, nk’aho kutigeze guhishurwa na mba. Satani aba arinze kugira ngo anyage buri gitekerezo cyose cyatuma bagira ubwenge bubageza ku gakiza, kandi igihe cy’amakuba kizabasanga batiteguye.” The Great Controversy, 595.
It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.
Byabereye i Kayisariya ya Filipo, ari yo Panium, ni ukuvuga ku mirongo ya cumi na gatatu kugeza kuri cumi na gatanu, ni ho Kristo yatangiriye kwigisha abigishwa Be iby’umusaraba, bityo bigereranya amateka y’ikoraniro ry’inkambi rya Exeter kugeza ku wa 22 Ukwakira 1844. Mu ntangiriro y’umurimo w’ivugurura w’abihumbi ijana na mirongo ine na bane, “ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi” byarahishuwe, kandi ku iherezo ry’umurimo w’abihumbi ijana na mirongo ine na bane, “ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi” birahishurwa mu mateka ahishwe yo ku murongo wa mirongo ine.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Uyu munsi, mu mwuka no mu mbaraga bya Eliya na Yohana Umubatiza, intumwa zatoranyijwe n’Imana zirahamagarira isi igana ku rubanza kwitondera ibyabaye bikomeye kandi byera bigiye kubaho bidatinze, bifitanye isano n’amasaha ya nyuma y’igihe cy’imbabazi no kugaragara kwa Kristo Yesu ari Umwami w’abami n’Umwami utegeka abatware bose.” Prophets and Kings, 715, 716.
The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.
“Ibyabaye bifitanye isano no kurangira kw’igihe cy’imbabazi” ni byo byabaye bihishuwe mu mateka ahishwe yo ku murongo wa mirongo ine. Mu gitabo cya Zekariya igice cya gatatu, amashusho ya nyuma y’urubanza rw’igenzura arerekanwa. Guhumekerwa n’Imana guhuza ubuhamya bwa Zekariya n’abashyizweho ikimenyetso mu gitabo cya Ezekiyeli igice cya cyenda.
“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.
“Abantu b’Imana bari kuniha kandi barira bitewe n’ibizira bikorwa mu gihugu. Babarira abanyabyaha amarira mu maso, bababurira iby’akaga kabategereje ko bakandagira amategeko y’Imana, kandi bafite agahinda kadashobora gusobanurwa bicisha bugufi imbere y’Umwami bitewe n’ibicumuro byabo ubwabo. Ababi bashinyagurira agahinda kabo, bagaseka ubujurire bwabo bukomeye, kandi bagakerensa ibyo bita intege nke zabo. Ariko kubabara no kwicisha bugufi by’ubwoko bw’Imana ni ikimenyetso kitabasha kwibeshywa cy’uko bari kongera kugira imbaraga n’icyubahiro cy’imico batakaje bitewe n’icyaha. Ni ukubera ko bari kurushaho kwegera Kristo, kandi amaso yabo akaba ahanzwe ku butungane bwe butunganye, ni cyo gituma babona neza cyane uburemere ndengakamere bw’icyaha. Kwihana kwabo no kwicisha bugufi kwabo byemerwa n’Imana mu buryo butagereranywa kuruta umwuka wo kwihaza no kwishyira hejuru w’ababona ko nta mpamvu yo kuboroga bafite, basuzugura ukwicisha bugufi kwa Kristo, kandi bihandagaza ko batunganye kandi barenga ku mategeko yera y’Imana. Ubugwaneza no kwicisha bugufi mu mutima ni byo bisabwa kugira ngo habeho imbaraga no kunesha. Ikamba ry’ikuzo ritegereje abunama munsi y’umusaraba. Hahirwa abo barira, kuko bazahozwa.”
“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.
Abizerwa basenga ni nk’aho bakingiranywe n’Imana. Bo ubwabo ntibazi uburyo bakingiwe mu mutekano ukomeye bene ako kageni. Bashukishijwe na Satani, abatware b’iyi si barashaka kubarimbura; nyamara iyaba amaso yabo yarabumbuwe nk’uko amaso y’umugaragu wa Elisha yabumbuwe i Dothani, babona abamarayika b’Imana bakambitse babakikije, kandi kubw’umucyo n’ikuzo byabo bagatsikamira ingabo z’umwijima.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”
“Igihe ubwoko bw’Imana bwicisha bugufi imbere Ye, bumusaba kugira umutima uboneye, hatangwa itegeko ngo, ‘Mubambure imyambaro yanduye’; maze hakavugwa amagambo atera intege ngo, ‘Dore, gukiranirwa kwawe ngukuvanyeho, kandi ndakwambika imyambaro mishya.’ Umwambaro utanduye wo gukiranuka kwa Kristo wambikwa abana b’Imana bageragejwe, bashutswe, nyamara bakomeje kuba indahemuka. Abarenganywa basigaye bambikwa imyambaro y’icyubahiro, kandi ntibazongera ukundi guhumanywa n’ibyononwa by’isi. Amazina yabo agumishwa mu gitabo cy’ubugingo cy’Umwana w’Intama, yandikwemo hamwe n’ababaye indahemuka bo mu bihe byose. Banesheje amayeri y’umushukanyi; ntibateshejwe ku budahemuka bwabo n’ugutontoma kwa cya kiyoka. Ubu barinzwe iteka ryose amayeri y’umushukanyi. Ibyaha byabo bishyirwa ku watangije icyaha. Kandi abasigaye ntibababarirwa kandi ngo bemerwe gusa, ahubwo banahabwa icyubahiro. ‘Igisingo cyiza’ gishyirwa ku mitwe yabo. Bazaba nk’abami n’abatambyi b’Imana. Igihe Satani yashyiragaho ibirego bye kandi ashaka kurimbura iri tsinda, abamarayika bera, bataboneka n’amaso, bagendaga banyuragamo hirya no hino, babashyiraho ikimenyetso cy’Imana ihoraho. Abo ni bo bahagaze ku musozi Siyoni hamwe n’Umwana w’Intama, bafite izina rya Se ryanditswe ku ruhanga rwabo. Baririmba indirimbo nshya imbere y’intebe y’ubwami, iyo ndirimbo ata wundi muntu ushobora kwiga keretse ibihumbi ijana na mirongo ine na bine, abacunguwe bakavanwa mu isi. ‘Abo ni bo bakurikira Umwana w’Intama aho ajya hose. Abo ni bo bacunguwe bakuwe mu bantu, babereye Imana n’Umwana w’Intama umuganura. Kandi mu kanwa kabo nti habonetse uburiganya, kuko batagira inenge imbere y’intebe y’Imana.’”
“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.
“Ubu ni bwo busohoye mu buryo bwuzuye amagambo ya wa Mumarayika agira ati: ‘Nuko rero, umva, wa Yosuwa mutambyi mukuru we, wowe n’abo muri kumwe bicaye imbere yawe: kuko ari abantu batangarirwa; kuko, dore, nzazana Umugaragu Wanjye, Ishami.’ Kristo ahishuwe nk’Umucunguzi n’Umukiza w’ubwoko Bwe. Ubu noneho rwose abasigaye ni bo ‘bantu batangarirwa,’ kuko amarira no gucishwa bugufi byo mu rugendo rwabo byo ku isi bisimburwa n’ibyishimo n’icyubahiro imbere y’Imana n’Umwana w’Intama. ‘Kuri uwo munsi ishami ry’Uwiteka rizaba ryiza kandi rifite icyubahiro, n’imbuto z’isi zizaba nziza kandi zihebuje ku barokotse bo muri Isirayeli. Kandi hazabaho yuko usigaye i Siyoni, n’ugumye i Yerusalemu, azitwa uwera, ari we wese wanditswe mu bazima i Yerusalemu.”’ Testimonies, volume 5, 474–476.
The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.
Abantu ibihumbi ijana na mirongo ine na bine bavugwa mu gitabo cy’Ibyahishuwe ni bo itsinda rya Ezekiyeli “rishyirwaho ikimenyetso” mu gihe “baniha kandi bataka” kubera ibizira biri mu gihugu. Bashyirwaho icyo kimenyetso igihe bahabwa umwambaro wo gukiranuka kwa Kristo n’ingofero nziza y’ubutambyi, ishushanya abo Petero yise “abami n’abatambyi,” batari ubwoko bw’Imana, ariko none bakaba barabaye ubwoko bw’Imana.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.
Ariko mwebwe muri ubwoko bwatoranyijwe, abatambyi b’ubwami, ishyanga ryera, abantu b’umwihariko; kugira ngo mutangaze ishimwe ry’Iyabahamagaranye ibakuye mu mwijima ikabageza mu mucyo wayo w’igitangaza; mwebwe kera mutari ubwoko, ariko none muri ubwoko bw’Imana; mwebwe mutari mwarahawe imbabazi, ariko none mwahawe imbabazi. Bakundwa cyane, ndabinginga nk’abanyamahanga n’abimukira, kwirinda irari ry’umubiri rirwanya ubugingo; mugire imyifatire myiza hagati y’abanyamahanga, kugira ngo, aho babarega ko muri inkozi z’ibibi, nibabona imirimo yanyu myiza, bahimbaze Imana ku munsi wo gusurwa kwayo. 1 Petero 2:9–12.
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Nuko rero, nimwumvira koko ijwi ryanjye, mukitondera isezerano ryanjye, muzambera ubutunzi bwihariye bunshi kurusha andi mahanga yose; kuko isi yose ari iyanjye. Kandi muzambera ubwami bw’abatambyi n’ishyanga ryera. Ayo ni yo magambo uzabwira abana ba Isirayeli. Kuva 19:5, 6.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Mu minsi ya nyuma y’amateka y’iyi si, isezerano ry’Imana n’ubwoko bwayo bukomeza amategeko yayo rizavugururwa. ‘Uwo munsi nzabagirira isezerano n’inyamaswa zo mu gasozi, n’ibiguruka byo mu kirere, n’ibikururuka ku butaka; kandi nzakura umuheto n’inkota n’intambara mu isi, kandi nzatuma baryama batekanye. Kandi nzagushyingira ubwanjye iteka ryose; koko nzagushyingira ubwanjye mu gukiranuka, no mu rubanza, no mu kugira neza kwuje urukundo, no mu mbabazi. Kandi nzagushyingira ubwanjye mu budahemuka; nawe uzamenya Uwiteka.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“‘Kandi ku munsi uwo bizasohora, nzumva, ni ko Uwiteka avuga, nzumva ijuru, na ryo rizumva isi; kandi isi izumva imyaka, na divayi, n’amavuta; na byo bizumva Yezireyeli. Kandi nzamubiba ku bwanjye mu isi; kandi nzagirira imbabazi utari waragiriwe imbabazi; kandi nzabwira abatari ubwoko bwanjye nti, Muri ubwoko bwanjye; na bo bazavuga bati, Uri Imana yanjye.’ Hoseya 2:14–23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Muri uwo munsi, ... abasigaye bo muri Isirayeli, n’abacitse bo mu nzu ya Yakobo, ... bazishingikiriza ku Uwiteka, Uwera wa Isirayeli, by’ukuri.’ Yesaya 10:20. Muri ‘buri gihugu, n’umuryango, n’ururimi, n’abantu’ hazabamo abazitabira bishimye ubutumwa ngo, ‘Nimutinye Imana, muyihe icyubahiro; kuko igihe cy’urubanza rwayo gisohoye.’ Bazatera umugongo ibigirwamana byose bibaboha kuri iyi si, kandi ‘bazaramya Iyaremye ijuru n’isi n’inyanja n’amasoko y’amazi.’ Bazibohora mu byo bose bibagwirira, kandi bazahagarara imbere y’ab’isi nk’inzibutso z’imbabazi z’Imana. Kubera ko bazumvira ibyo Imana isaba byose, bazamenyekana n’abamarayika n’abantu ko ari ‘abakomeza amategeko y’Imana no kwizera kwa Yesu.’ Ibyahishuwe 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Dore, iminsi iraje, ni ko Uwiteka avuga, ubwo umuhinzi azasanganira usarura, n’ukandagira inzabibu agasanganira ubiba imbuto; kandi imisozi izatemba divayi nziza, n’udusozi twose tuzashonga. Kandi nzagarura imbohe z’ubwoko bwanjye bw’Abisirayeli, kandi bazubaka imidugudu yabaye amatongo, bayituremo; kandi bazatera inzabibu, banywe divayi yazo; bazanahinga imirima y’imboga, barya imbuto zayo. Kandi nzabatera mu gihugu cyabo, kandi ntibazongera ukundi kurandurwa mu gihugu cyabo nabahaye, ni ko Uwiteka Imana yawe avuga. Amosi 9:13–15.’” Review and Herald, February 26, 1914.
It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.
Biragaragara ko uhereye igihe igisekuru cya nyuma cyatoranyijwe cyo muri ba bantu ibihumbi ijana na mirongo ine na bine gishyiriweho ikimenyetso, hakiriho abanyamahanga bashobora kugirwaho ingaruka n’imibereho (imyifatire) ya ba bantu ibihumbi ijana na mirongo ine na bine ku munsi wo kugendererwa kw’abanyamahanga.
“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.
“Imbaraga z’umuntu n’ubushobozi bw’umuntu si byo byashyizeho itorero ry’Imana, kandi nta n’ubwo ari byo byaririmbura. Itorero ntiryubatswe ku rutare rw’imbaraga z’umuntu, ahubwo ryubatswe kuri Kristo Yesu, Urutare rw’Ibihe byose, kandi ‘amarembo y’ikuzimu ntazaryanesha.’ Matayo 16:18. Kubaho kw’Imana ni byo biha umurimo wayo gushikama. ‘Ntimukiringire abatware, cyangwa umwana w’umuntu,’ iryo ni ryo jambo ritugeraho. Zaburi 146:3. ‘Imbaraga zanyu zizaba mu gutuza no mu kwiringira.’ Yesaya 30:15. Umurimo w’Imana w’icyubahiro, ushingiye ku mahame ahoraho yo gukiranuka, ntuzigera uba impfabusa. Uzakomeza ujya mbere uva ku mbaraga ujya ku zindi, ‘si ku bushobozi, cyangwa ku mbaraga, ahubwo ni ku Mwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Zekariya 4:6.”
“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.
“Isezerano rivuga riti: ‘Amaboko ya Zerubabeli ni yo yashyizeho urufatiro rw’iyi nzu; kandi amaboko ye ni yo na yo azayirangiza,’ ryasohoye uko ryakabaye. Umurongo wa 9. ‘Abakuru b’Abayuda bakomeza kubaka, kandi batera imbere bitewe no guhanura kwa Hagayi umuhanuzi na Zekariya mwene Ido. Barubaka, barayuzuza, bakurikije itegeko ry’Imana ya Isirayeli, kandi bakurikije itegeko rya Kuro, na Dariyo, na Aritazerusi umwami w’u Buperesi. Iyi nzu irangira ku munsi wa gatatu w’ukwezi kwa Adari [ukwezi kwa cumi na kabiri], mu mwaka wa gatandatu wo gutegeka kwa Dariyo umwami.’ Ezira 6:14, 15.” Abahanuzi n’Abami, 595, 596.
Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”
Umurongo wa cumi na gatatu kugeza ku wa cumi na gatanu ugereranya ibyabaye by’ubuhanuzi biganisha ku kurangira kw’igihe cy’imbabazi ku barinda Isabato igihe cy’itegeko ryo ku Cyumweru. Nanone kandi, ugereranya intambwe ya gatatu mu ntambwe eshatu zo mu murongo wa cumi wa Daniyeli cumi na kabiri. Umurongo wa cumi ni “kwezwa,” imirongo ya cumi n’umwe na cumi n’ibiri igereranya “kuzunguzwa,” naho imirongo ya cumi na gatatu kugeza ku wa cumi na gatanu igereranya ikigeragezo ndakuka aho abari b’isugi barinda Isabato “bageragezwa.”
The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.
Ubutumwa bw’imbere mu gitabo cya Daniyeli bugaragazwa n’iyerekwa ry’Uruzi Ulayi ryo mu bice bya karindwi kugeza ku cya cyenda, naho ubutumwa bw’inyuma bugagaragazwa n’iyerekwa ry’Uruzi Hidekeli ryo mu bice bya cumi kugeza ku cya cumi na kabiri. Igice cya cumi na kabiri ni cyo gasongero k’amayerekwa yombi, ay’imbere n’ay’inyuma, kandi kigaragaza uburyo Kristo ahagurutsa kandi agakiza abanditsi ibihumbi ijana na mirongo ine na bine. Imirongo ya cumi kugeza ku wa cumi na gatandatu igereranya amateka ahishwe yo mu murongo wa mirongo ine, uhereye mu 1989 ukageza ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine na rimwe n’uwa cumi na gatandatu. Imirongo ihuye muri ayo mateka ahishwe igereranya isohozwa ritunganye ry’umurongo wa cumi wo mu gice cya cumi na kabiri.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.
Benshi bazatunganywa, kandi beze, kandi bageragezwe; ariko abanyabyaha bazakora iby’ubugome; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ahubwo abanyabwenge bazasobanukirwa. Kandi uhereye igihe igitambo cya buri munsi kizavanwaho, maze igizira umusaka ishyirwaho, hazabaho iminsi igihumbi na magana abiri na mirongo cyenda. Hahirwa uwihangana, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu. Daniyeli 12:10–12.
The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.
“Abanyabwenge” basobanukiwe umurongo wa cumi kugeza ku wa cumi na gatandatu, kandi bashyizweho ikimenyetso haba “mu bwenge” no “mu buryo bw’umwuka”, ni bo basobanukiwe ubutumwa bwo hanze bw’ubuhanuzi bugaragazwa mu mateka ahishwe yo mu murongo wa mirongo ine, kandi bari bamaze gukomezwa “mu bwenge” muri uko gusobanukirwa mbere y’itegeko ryo ku Cyumweru. “Abanyabwenge” ni abahinduwe n’ubutumwa bw’imbere bugaragazwa mu Ibyahishuwe igice cya cumi na kimwe n’umurongo wa cumi na umwe, kandi bari bamaze gukomera muri uko kwibonera mbere y’itegeko ryo ku Cyumweru.
The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.
“Abanyabwenge” ni abahawe “umugisha” ufitanye isano no “gutegereza,” bikaranga ibihumbi ijana na mirongo ine na bine nk’abasohoza isohora ritunganye kandi rya nyuma ry’abakobwa cumi b’isugi. Ibyahishuwe 11:11 byageze muri Nyakanga 2023, bityo biranga “igihe cy’imperuka,” aho Daniyeli n’Ibyahishuwe biranga n’abahamya babiri ko ukwiyongera kw’ubumenyi kwahishuwe muri Nyakanga 2023 kugaragaza igikorwa cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Cumi na rimwe hiyongereyeho cumi na rimwe bingana na makumyabiri na kabiri, kikaba ikimenyetso cy’ukomatana kw’ubumana n’ubumuntu, kandi abatsinda inzira y’itunganywa y’intambwe eshatu itanga ibihumbi ijana na mirongo ine na bine bagaragazwa muri Daniyeli 12:12, hakaba hatanzwe ikindi kimenyetso cya Palmoni, kuko cumi na kabiri gukuba na cumi na kabiri bingana n’ibihumbi ijana na mirongo ine na bine.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.