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# The Book of Daniel - Number Seventy-Two

Igitabo cya Daniyeli - Umubare Mirongo Irindwi na Kabiri

The Prophetic Joining: From Ancient Israel’s Division to the United States’ End

Guhuza kwa Gihanuzi: Uhereye ku Kugabanyuka kwa Isirayeli ya Kera kugera ku Mperuka ya Leta Zunze Ubumwe za Amerika

Author

Jeff Pippenger

Published

February 5, 2024

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The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Ubuhamya bw’ubwigomeke bwa Yerobowamu ni na bwo mateka y’ukwigabanyamo kwa Isirayeli ya kera mo amahanga abiri. Ubwami bwo mu majyaruguru bwari bugizwe n’imiryango icumi bwitwaga Isirayeli, cyangwa rimwe na rimwe Efurayimu, naho ubwami bwo mu majyepfo bwitwaga Yuda. Mu gihe cya Ezekiyeli, ubwo bwami bwari bumaze imyaka myinshi bwarabaye ubwami bubiri, kandi mu gice cya mirongo itatu na karindwi, Ezekiyeli yahawe ubuhanuzi bugaragaza ko ubwo bwami bubiri bwari kuzongera kuba ishyanga rimwe. Ubwo buhanuzi bwasohoye mu mateka ya mbere y’inyamaswa yo mu isi (Leta Zunze Ubumwe z’Amerika), kandi busohozwa ubwa nyuma ku iherezo rya Leta Zunze Ubumwe z’Amerika, kuko Yesu buri gihe yerekana iherezo ry’ikintu akoresheje intangiriro yacyo.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Ubugome bwa Yerobowamu mu gihe Isirayeli yagabanyijwemo ubwami bubiri, bugereranya ubugome bwabaye mu itangiriro rya Leta Zunze Ubumwe za Amerika, kandi bukabaho no ku iherezo rya Leta Zunze Ubumwe za Amerika. Ubugome bwo mu itangiriro no ku iherezo rya Leta Zunze Ubumwe za Amerika burimo kwifatanya kw’ubwami bubiri. Ibyahishuwe igice cya cumi n’umunani, nk’uko byagiye bisubirwamo kenshi bivanywe mu nyandiko za Mushiki wa Wite muri izi ngingo, bigereranya ihamagarwa ribiri rigenewe amatorero. Amahanga abiri yifatanya mu gihe cy’isaha y’akaga k’itegeko ryo ku Cyumweru ni ab’ibihumbi ijana na mirongo ine na bine, hamwe n’izindi ntama z’Imana zikiri i Babuloni.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Amahanga abiri yahujwe mu mateka y’Abamillerite yari u Buyuda na Efurayimu. Yahujwe ubwo uburakari bwihariye bwari bwaragenewe ubwo bwami bwombi bwari bukurikiranye bwageraga ku iherezo, ubwa mbere mu 1798 hanyuma mu 1844. Ijambo “byongeye kandi” ryo muri Ezekiyeli igice cya mirongo itatu na karindwi riduha ukwizera kudashidikanywaho kuri uku kubishyira mu bikorwa. Ijambo “byongeye kandi” risobanura ko ubutumwa bukurikira “byongeye kandi” bushyirwa hejuru y’ubutumwa bwabanjirije iryo jambo “byongeye kandi.”

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.

> Nuko ijambo ry’Uwiteka ryongeye kunzaho, rirambwira riti: Kandi we mwana w’umuntu, ijyanire inkoni imwe, uyandikeho uti: Iya Yuda n’iy’abana ba Isirayeli bagenzi be; hanyuma ufate indi nkoni, uyandikeho uti: Iya Yosefu, inkoni ya Efurayimu, n’iy’inzu yose ya Isirayeli bagenzi be; maze uzifatanye imwe n’indi zibe inkoni imwe; kandi zizahinduka imwe mu kuboko kwawe. Ezekiyeli 37:15–17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

Ezekiyeli arimo akoresha ihame ry’ubuhanuzi ryo gusubira ku ngingo no kuyagura ubwo avuga ati: “byongeye kandi.” Ezekiyeli agomba gufata inkoni ebyiri, imwe ya Yuda n’indi ya Efurayimu, maze agafata ubuhanuzi bugaragajwe n’izo nkoni ebyiri akabushyira hejuru y’ubuhanuzi bwabanje. Igishushanyo cy’ubuhanuzi cyabanje cyatangiriye ku murongo wa mbere ubwo Ezekiyeli yajyanwaga mu kibaya cy’amagufa yumye y’abapfuye.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Ukuboko kw’Uwiteka kwari kuri jye, anjyana mu Mwuka w’Uwiteka, ansyira hagati mu kibaya cyari cyuzuye amagufwa. Anjyana impande zayo zose kugira ngo nyitegereze; maze dore, hari amagufwa menshi cyane muri icyo kibaya kigoramye, kandi dore, yari yumye cyane. Arambaza ati: Mwana w’umuntu, aya magufwa yabasha kongera kubaho? Ndamusubiza nti: Nyagasani Uhoraho, ni wowe ubizi. Yongera kumbwira ati: Hanurira aya magufwa, uyabwire uti: Yemwe magufwa yumye, nimwumve ijambo ry’Uwiteka. Uwiteka Nyagasani abwira aya magufwa ati: Dore, ngiye kubashyiramo umwuka, maze mubone kubaho. Nzabashyiraho imitsi, mbameho inyama, mbatwikize uruhu, mbashyiremo umwuka, maze muzabaho; kandi muzamenya ko ndi Uwiteka. Nuko mpanura nk’uko nategetswe; maze nkiri guhanura, humvikana urusaku, dore habaho kunyeganyega, amagufwa arahurirana, igufwa rijya ku rindi ryaryo. Nuko nitegereje, dore imitsi irayazaho, n’inyama zayamezeho, uruhu rurayatwikira; ariko nta mwuka wari uri muri yo. Arambwira ati: Hanurira umuyaga, hanura, mwana w’umuntu, ubwire umuyaga uti: Uwiteka Nyagasani aravuze ati: Wa mwuka we, va mu miyaga ine, uhumekere aba bishwe, kugira ngo babeho. Nuko mpanura nk’uko yantegetse; umwuka ubinjiramo, barabaho, bahagarara ku birenge byabo, baba umutwe w’ingabo munini cyane. Maze arambwira ati: Mwana w’umuntu, aya magufwa ni inzu ya Isirayeli yose. Dore, baravuga bati: Amagufwa yacu yumye, ibyiringiro byacu byashize, twaciweho rwose. Ni cyo gituma uhanura, ubabwire uti: Uwiteka Nyagasani aravuze ati: Dore, yemwe bwoko bwanjye, ngiye kubumbura imva zanyu, mbakure mu mva zanyu, mbageze mu gihugu cya Isirayeli. Kandi muzamenya ko ndi Uwiteka, ubwo nzaba maze kubumbura imva zanyu, yemwe bwoko bwanjye, nkabakura mu mva zanyu. Nzabashyiramo Umwuka wanjye, maze muzabaho, mbashyire mu gihugu cyanyu; ni bwo muzamenya ko jyewe Uwiteka nabivuze kandi nabisohoje, ni ko Uwiteka avuga. Ezekiyeli 37:1–14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

Uhereye kuva ku ntangiriro y’izi nyandiko, twerekanye ko ikibaya cy’amagufa yumye kigereranya ubwoko bw’Imana mu minsi y’imperuka, kandi ko ubutumwa bw’imiyaga ine butuma bahagarara ku birenge byabo nk’ingabo ikomeye, ari bwo butumwa bw’Induru ya Saa Sita y’ijoro bugaragaza Isilamu yo mu byago bya gatatu. Mushiki wa White agaragaza ayo magufa nk’ubwoko bw’Imana.

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> “Nshyize hasi ikaramu yanjye, maze nzamura ubugingo bwanjye mu isengesho, kugira ngo Umwami ahumekere ku bwoko bwe bwasubiye inyuma, bumeze nk’amagufwa yumye, kugira ngo bubone ubugingo.” General Conference Bulletin, 4 Gashyantare 1893.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

Mu ngingo zabanje twagaragaje ko ubutumwa bw’ubuhanuzi bwagaragazaga itariki ya 18 Nyakanga 2020 bwari ubwibeshya, kandi ko iryo tangazo ry’ibinyoma ryaranze ukuza k’ugutenguha kwa mbere n’igihe cyo gutinda kiri mu mugani w’abakobwa cumi. Nubwo gutangaza igihe byari byemewe mu gihe cy’Abamilerite, nyuma ya 1844 ntihagombaga kongera kubaho ubundi butumwa bushingiye ku gihe. Igihe Future for America yatangazaga itariki ya 18 Nyakanga 2020, basubiye inyuma mu mateka aho gutangaza igihe byemerwaga, maze muri uko kubikora baracumura, kandi bicirwa mu muhanda w’umurwa munini uvugwa mu Ibyahishuwe igice cya cumi na kimwe. Bapfuye baryamye mu muhanda, maze nyuma yaho byabaye ngombwa ko bazurwa, nk’uko byagendekeye abahamya bombi nyuma y’iminsi itatu n’igice.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Amagufwa yumye akeneye guhumekwaho n’Umwuka Wera w’Imana, kugira ngo ashyirwe mu gikorwa, nk’aho yazuwe avuye mu bapfuye.” Bible Training School, 1 Ukuboza 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

Mu ngingo zabanje twerekanye ko ubutumwa bw’imiyaga ine buzura abahamya babiri, ari ubutumwa bwa Isilamu bwo mu Byago bya gatatu, kandi ko ubwo butumwa ari ubutumwa bw’Induru yo mu Gicuku yo mu minsi y’imperuka. Ezekiyeli aravuga ati: “kandi byongeye,” kandi mu kubigenza atyo yagaragaje ko mu gihe cy’amateka kigereranya kwamamaza kw’Induru yo mu Gicuku, inkoni ebyiri, imwe ihagarariwe nka Efurayimu indi nka Yuda, zagombaga guhuzwa hamwe zikaba ishyanga rimwe. Umugani w’abakobwa cumi usohora mu minsi y’imperuka, “nk’uko wanditswe nyirizina,” nk’uko wasohoye mu mateka y’Abamilerite. Mu gihe Induru yo mu Gicuku yasohoraga mu mateka y’Abamilerite, kandi nanone mu isohora ryo mu minsi y’imperuka, “inkoni ebyiri” zari kandi zizahuzwa hamwe.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Inkoni ebyiri zagereranyaga ubwami bwo mu majyaruguru (Efurayimu) n’ubwo mu majyepfo (Yuda) bwa Isirayeli ya kera. Twanamaze kugaragaza ko William Miller yashushanywaga na Eliya, kandi ko mu gihe cy’imyaka itatu n’igice cy’amapfa Eliya yari yaragiye ku mupfakazi w’i Zarefati.

> And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

> Nuko ijambo ry’Uwiteka rimugeraho, riravuga riti: Haguruka, ujye i Sarefati h’i Sidoni, utureyo: dore nategetse umugore w’umupfakazi waho ko azagutunga. Nuko arahaguruka ajya i Sarefati. Ageze ku irembo ry’umudugudu, dore umugore w’umupfakazi yari aho atoragura inkwi; aramuhamagara, aramubwira ati: Ndakwinginze, nzanira amazi make mu kibindi, nywe. Akijya kuyazana, arongera aramuhamagara ati: Ndakwinginze, unzanire no mu ntoki zawe agace gato k’umutsima. Aramusubiza ati: Nk’uko Uwiteka Imana yawe iriho, nta mutsima mfite, keretse agafu k’ifu kari mu kibindi n’utuvuta duke tw’amavuta turi mu icupa; kandi dore ndimo ndatoragura inkwi ebyiri, kugira ngo njye kubiteka jye n’umwana wanjye, tubirye hanyuma dupfe. Eliya aramubwira ati: Witinya; genda ubigenze nk’uko ubivuze: ariko ubanze ubikoramo agatsima gato ubanze unzanire, maze nyuma ubikorere wowe n’umwana wawe. Kuko Uwiteka Imana ya Isirayeli ivuga iti: Icyo kibindi cy’ifu ntikizashira, kandi n’ayo mavuta yo mu icupa ntazabura, kugeza ku munsi Uwiteka azohereza imvura ku isi. Nuko aragenda abigenza nk’uko Eliya yabivuze: maze we na Eliya n’abo mu rugo rwe barya iminsi myinshi. 1 Abami 17:8–15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

“Iminsi myinshi” ivugwa muri uwo murongo ni ya myaka itatu n’igice Ahabu yamaze ashakisha Eliya, kandi yashushanyaga imyaka igihumbi na magana abiri na mirongo itandatu y’itotezwa ry’ubupapa. Ku byerekeye “iminsi myinshi” y’itotezwa ry’ubupapa, Yesu yaravuze ati:

> And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

> Kandi iyaba iyo minsi itagabanijwe, nta muntu n’umwe wari kuzarokoka; ariko ku bw’abatoranijwe, iyo minsi izagabanywa. Matayo 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

Mushiki White agaragaza mu buryo butaziguye ko amagambo ya Yesu yerekeye “iyo minsi” asobanura igihe cy’itotezwa rya papa.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

> “Kurenganywa kw’itorero ntikwakomeje mu gihe cyose cy’imyaka 1260. Kubw’impuhwe Imana yagiriye ubwoko bwayo, yagabanyije igihe cy’ikigeragezo cyabo gikaze nk’umuriro. Mu guhanura ‘amakuba akomeye’ yagombaga kugera ku itorero, Umukiza yaravuze ati: ‘Iyo iyo minsi idahinnye, nta muntu n’umwe wari kuzarokoka: ariko ku bw’intore iyo minsi izahinnye.’ Matayo 24:22. Binyuze mu ngaruka z’Ubugorozi, kurenganywa kwagejejwe ku iherezo mbere ya 1798.” The Great Controversy, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

“Iminsi myinshi” Eliya yagumishijweho n’umupfakazi, ni na yo “minsi myinshi” y’itotezwa rya gipapa yagaragajwe na Daniyeli.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Kandi abasobanukiwe bo mu bantu bazigisha benshi; nyamara bazagwa bicishijwe inkota, n’umuriro, n’ubunyage, no kunyagwa, iminsi myinshi. Nuko nibamara kugwa, bazatabarwa n’ubufasha buto; ariko benshi bazabifatanyaho babitewe n’amagambo yo kubashyeshya. Kandi bamwe muri abo basobanukiwe bazagwa, kugira ngo bageragezwe, kandi batunganywe, kandi batagatifuzwe, kugeza mu gihe cy’imperuka; kuko bikiri iby’igihe cyagenwe. Daniyeli 11:33–35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

“Igihe cy’imperuka,” na cyo ari cyo “gihe cyagenwe” kivugwa muri iyo mirongo, cyari mu wa 1798, kandi cyaranzwe no kurangira kw’itotezwa rya gipapa, nk’uko byari byaragizwe ikigereranyo n’igihe cya Eliya ari kumwe n’umupfakazi w’i Zarefati. Muri ayo mateka uwo mupfakazi, ushushanya itorero ritagira umugabo, yamenyekanishijwe nk’itorero riri mu butayu mu gice cya cumi na kabiri cy’igitabo cy’Ibyahishuwe. Yari atoragura inkoni ebyiri, atari inkoni imwe cyangwa inkoni icumi, ahubwo inkoni ebyiri. Ezekiyeli yari gutegekwa gufata inkoni ebyiri, imwe ihagarariye ubwami bwo mu majyaruguru bwa Isirayeli, indi ihagarariye ubwami bwo mu majyepfo bwa Isirayeli, maze akazifatanya zikaba inkoni imwe. Ubwo bwami bwombi bwari bwaratatanyijwe imyaka ibihumbi bibiri magana atanu na makumyabiri, ariko isezerano ry’Imana ryari iry’uko izabukoranya. Uwo mugore yari atoragura izo nkoni ebyiri zagombaga gufatanywa, kandi yabikoraga “kugeza umunsi Uwiteka azohereza imvura ku isi.”

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

Umunsi Uwiteka yoherejemo “imvura” warangaga Kurira kwa Saa Sita z’ijoro ko mu mateka y’Abamilerite, kwageze ku musozo wako ku wa 22 Ukwakira 1844, igihe Intumwa y’Isezerano yaje mu buryo butunguranye mu rusengero Yari yarubakishije uhereye mu 1798 (iherezo ry’umujinya wa mbere), kugeza ku wa 22 Ukwakira 1844 (iherezo ry’umujinya wa nyuma). Muri icyo gihe, ubutumwa bwa Kurira kwa Saa Sita z’ijoro, bugereranywa n’ishusho ya Ezekiyeli y’ikibaya cy’amagufwa, bwarasohoye, igihe inkoni ebyiri z’ubwami bwo mu majyaruguru n’ubwo mu majyepfo zahurizwaga hamwe zikaba igihugu kimwe, gifite umwami umwe, kuko ku wa 22 Ukwakira 1844, Kristo yaje imbere ya Data maze ahabwa ubwami.

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

> “Ukuza kwa Kristo nk’Umutambyi Mukuru wacu yinjira Ahera Cyane, kugira ngo yeze ubuturo bwera, nk’uko byerekanwe muri Daniyeli 8:14; ukuza k’Umwana w’umuntu agana Uwa Kera ku Ngoma, nk’uko bigaragarizwa muri Daniyeli 7:13; no kuza k’Umwami mu rusengero Rwe, nk’uko byahanuwe na Malaki, ni ibisobanuro by’igikorwa kimwe; kandi ibyo na byo bishushanywa no kuza k’umukwe aza mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” Intambara Ikomeye, 426.

Christ received a kingdom on October 22, 1844, as identified in Daniel.

Kristo yahawe ubwami ku wa 22 Ukwakira 1844, nk’uko byagaragajwe muri Daniyeli.

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

> Nabonye mu iyerekwa rya nijoro, maze dore haza usa n’Umwana w’umuntu, aje ku bicu byo mu ijuru; aza kugera ku Mukambwe wa kera, bamumugeza imbere ye. Nuko ahabwa ubutware, n’icyubahiro, n’ubwami, kugira ngo amoko yose n’amahanga yose n’indimi zose bimukorere: ubutware bwe ni ubutware bw’iteka ryose, butazashira; kandi ubwami bwe ni bwo butazarimbuka. Daniyeli 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Iyo inkoni ebyiri za Ezekieli zishyizwe hamwe, zigira umwami umwe uzitegeka.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Kandi Dawidi umugaragu wanjye azababera umwami; kandi bose bazagira umwungeri umwe: bazagendera no mu mateka yanjye, kandi bazitondera amategeko yanjye, bayakurikize. Kandi bazatura mu gihugu nahaye Yakobo umugaragu wanjye, icyo ba sogokuruza banyu batuyemo; kandi bazakituramo, bo ubwabo, n’abana babo, n’abana b’abana babo iteka ryose: kandi umugaragu wanjye Dawidi azababera umutware iteka ryose. Ezekiel 37:24, 25.

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Abahanuzi bose bahuje, kandi Umwami Dawidi ni Kristo waje imbere ya Se ku wa 22 Ukwakira 1844, maze ahabwa ubwami bwari bwarakusanyirijwe hamwe buvuye ku nkoni ebyiri za Isirayeli (ubwami bwo mu majyaruguru) na Yuda (ubwami bwo mu majyepfo). Gutatana kw’ubwo bwami bubiri kwarangiye mu gihe cy’imyaka mirongo ine n’itandatu kuva mu 1798 kugeza mu 1844, ubwo Kristo yubakaga urusengero rwari rwarahindutse umusaka kandi rwarakandagiwe. Amaze kurwubaka, ni bwo yahise aza mu rusengero rwe nk’Intumwa y’Isezerano, kugira ngo asohoze ibivugwa muri Malaki igice cya gatatu. Ezekiyeli yemeranya n’uko kuri, kuko abahanuzi bose bahuje.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.

> Kandi Dawidi umugaragu wanjye azababera umwami; kandi bose bazagira umwungeri umwe: bazagendera no mu mateka yanjye, kandi bazitondera amategeko yanjye, bayakore. Kandi bazatura mu gihugu nahaye Yakobo umugaragu wanjye, aho ba sekuruza banyu batuye; kandi bazakituramo, bo ubwabo, n’abana babo, n’abana b’abana babo iteka ryose: kandi umugaragu wanjye Dawidi azababera igikomangoma iteka ryose. Kandi nzasezerana na bo isezerano ry’amahoro; rizababera isezerano rihoraho: kandi nzabashinga, mbagwize, kandi nzashyira ubuturo bwanjye bwera hagati muri bo iteka ryose. Kandi ihema ryanjye rizabana na bo: koko, nzababera Imana yabo, na bo bazambera ubwoko bwanjye. Ezekiyeli 37:24–27.

It is Christ that erects the temple.

Ni Kristo wubaka urusengero.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Umubwire uti: Uko ni ko Uwiteka Nyiringabo avuze ati: Dore umuntu witwa Ishami; kandi azakura aho ari, kandi azubaka urusengero rw’Uwiteka. Ni we uzubaka urusengero rw’Uwiteka; kandi azambara icyubahiro, kandi azicara ategeke ari ku ntebe ye y’ubwami; kandi azaba umutambyi ari ku ntebe ye y’ubwami; kandi inama y’amahoro izaba hagati yabo bombi. Kandi amakamba azaba aya Helemi, n’aya Tobiya, n’aya Yedaya, n’aya Heni mwene Zefaniya, abe urwibutso mu rusengero rw’Uwiteka. Kandi abari kure bazaza bubake mu rusengero rw’Uwiteka, namwe muzamenya yuko Uwiteka Nyiringabo yanyohereje iwanyu. Kandi ibi bizasohora, nimwumvira mushishikaye ijwi ry’Uwiteka Imana yanyu. Zekariya 6:12–15.

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

Kristo ni we MUSHORORO, kandi yivugiye ubwe ko nibaramuka basenye urusengero rwe, azarwubaka mu minsi itatu, maze Abayahudi baramusubiza ko kubaka urwo rusengero byatwaye imyaka mirongo ine n’itandatu.

> Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

> Nuko Abayuda baramusubiza bati: Ni iki kimenyetso utwereka, ko ukora ibyo bintu? Yesu arabasubiza ati: Nimusenye uru rusengero, nanjye nzarusubizaho mu minsi itatu. Maze Abayuda baravuga bati: Uru rusengero rwamaze imyaka mirongo ine n’itandatu rwubakwa, none wowe warusubizaho mu minsi itatu? Yohana 2:18–20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

Muri uwo murongo Kristo yavugaga iby’umubiri We, ariko abahanuzi bose bavuga cyane kurushaho iby’iminsi y’imperuka kuruta iminsi babayemo. Izuka rya Kristo ku munsi wa gatatu ryagereranyaga izuka ry’amagufwa yumye mu gihe cyo gusukwa kwa Mwuka Wera mu Gutaka ko mu Gicuku. Imvura ari yo ngingo y’ubuhamya bwa Eliya yagaragajwe mu gihe cy’impinga y’uguhangana kwe n’abahanuzi ba Baali na Ashitaroti. Icyo gihe ni bwo byerekanywe ko Imana ya Eliya ari yo Mana y’ukuri, kandi nanone ko Eliya ari we muhanuzi w’ukuri.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Mu gihe cyo kugera kw’igihombo cya mbere, byagaragaye ko Abaporotesitanti bari barabaye abahanuzi b’ibinyoma, nk’uko byashushanyijwe n’abahanuzi ba Bali na Ashtaroti. Nuko igihe cyo gutinda kiratangira, kandi kiyobora ku butumwa bw’Induru ya Saa Sita z’Ijoro, bwagejeje kuri Kristo aza mu rusengero rwe atunguranye. Induru ya Saa Sita z’Ijoro isobanurwa n’ubutumwa bwa Ezekiyeli buzamura ayo magufwa bukayagira ingabo ikomeye cyane. Byongeye kandi, muri icyo gihe (imyaka mirongo ine n’itandatu), izo nkoni ebyiri zagombaga guhuzwa hamwe kugira ngo havemo ishyanga rimwe, rifite umwami umwe.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.

> Ijambo ry’Uwiteka ryongeye kunzaho, riravuga riti: “Kandi wowe mwana w’umuntu, fata inkoni imwe, wandikeho uti: Ku bwa Yuda no ku bw’abana ba Isirayeli, bagenzi be; hanyuma ufate indi nkoni, wandikeho uti: Ku bwa Yosefu, inkoni ya Efurayimu, no ku bw’inzu yose ya Isirayeli, bagenzi be. Maze uzihuze, imwe n’indi, zibe inkoni imwe; kandi zizahinduka imwe mu kuboko kwawe. Nuko abana b’ubwoko bwawe nibakubaza bati: Mbese ntuzatwereka icyo ibi bisobanura? Uzababwire uti: Uku ni ko Uwiteka Imana avuga ati: Dore, nzafata inkoni ya Yosefu iri mu kuboko kwa Efurayimu, n’imiryango ya Isirayeli, bagenzi be, maze nzabifatanye na yo, ni ukuvuga inkoni ya Yuda, mbigire inkoni imwe; kandi bizaba ikintu kimwe mu kuboko kwanjye. Kandi inkoni wandikaho zizaba mu kuboko kwawe imbere y’amaso yabo. “Kandi uzababwire uti: Uku ni ko Uwiteka Imana avuga ati: Dore, nzavana abana ba Isirayeli mu mahanga bajyanywemo, mbakoranyirize impande zose, maze mbagarure mu gihugu cyabo. Kandi nzabagira ishyanga rimwe muri icyo gihugu ku misozi ya Isirayeli; kandi umwami umwe ni we uzababera umwami bose; kandi ntibazaba bakiri amahanga abiri ukundi, kandi ntibazongera kugabanywamo ubwami bubiri ukundi rwose. Kandi ntibazongera kwihumanyisha ibigirwamana byabo, cyangwa ibizira byabo, cyangwa ibicumuro byabo byose; ahubwo nzabakiza mbakura mu buturo bwabo bwose, aho bakoze ibyaha, kandi nzabeza; bityo bazaba ubwoko bwanjye, nanjye nzaba Imana yabo.” Ezekiyeli 37:15–23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Inkoni ebyiri umupfakazi yarimo atoragura mbere y’imvura ya Eliya ku Muborogo wo mu Gicuku, zari ubwami bwo mu majyaruguru n’ubwo mu majyepfo bwa Isirayeli bwari bwaratatanye kandi bwagombaga kwegeranywa bukaba ishyanga rimwe ku wa 22 Ukwakira 1844, ubwo Umunsi w’Impongano nyakuri watangiraga, kuko isezerano ryari iry’uko muri icyo gihe Imana “izabahumanura.” Uko guhumanurwa, kugereranya Urubanza rw’Iperereza, kwatangiye muri icyo gihe. Uko kwegeranywa kw’izo nkoni ebyiri kugomba gusobanurwa neza, kuko Imana ihora yerekana iherezo ry’ikintu ikoresheje intangiriro y’ikintu.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

Mu 1844 ni ho iherezo ry’ubwami bubiri bwa Isirayeli, kuko icyo gihe bwari bumaze guhinduka ubwami bumwe, ari bwo Isirayeli yo mu buryo bw’umwuka, kandi uhereye icyo gihe bwagombaga kuba igihugu kimwe gusa. Ayo mateka yagaragajwe n’amateka yo mu ntangiriro igihe bari barahindutse ibihugu bibiri, ari yo mateka y’ubwigomeke bwa Yerobowamu.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

Amateka y’uburyo bw’ibinyoma bwa Yerobowamu bwo gusenga na bwo agomba kugaragazwa ku iherezo ry’ubwami bwe. Ubugome bwa Aroni mu itangiriro rya Isirayeli ya kera n’ubugome bwa Yerobowamu mu itangiriro ry’ubwami bwo mu majyaruguru, bigereranya ubugome bwo mu 1863, kandi 1863 isobanuka neza gusa iyo n’iherezo ry’ubwami bwa Yerobowamu, nk’uko rigereranywa no gufatanya inkoni ebyiri, rishyizwe no hejuru ya 1863. Ni bwo bigaragara neza ko 1863 igereranywa n’igisekuru cyashyizeho ishusho y’ishyari.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> “Ariko iri gereranyo ry’amagufa yumye ntirireba isi gusa, ahubwo rireba n’abahawe umucyo mwinshi; kuko na bo bameze nk’ibikanka byo mu kibaya. Bafite ishusho y’abantu, imiterere y’umubiri; ariko nta bugingo bw’umwuka bafite. Nyamara uwo mugani ntusiga amagufa yumye yateranyijwe gusa ngo abe amashusho y’abantu; kuko bidahagije ko habaho ubwuzuzanye bw’ingingo n’imisusire. Umwuka w’ubugingo ugomba guha imibiri ubuzima, kugira ngo ibashe guhagarara yemye, kandi isandare mu mirimo. Ayo magufa agereranya inzu ya Isirayeli, itorero ry’Imana, kandi ibyiringiro by’itorero ni ingaruka zitanga ubugingo z’Umwuka Wera. Uwiteka agomba guhumekera kuri ayo magufa yumye, kugira ngo abeho.

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> “Umwuka w’Imana, ufite imbaraga zawo zitanga ubugingo, ugomba kuba muri buri mukozi w’umuntu, kugira ngo buri mutsi na buri rugingo by’umwuka bibe biri mu murimo. Hatariho Umwuka Wera, hatariho umwuka w’Imana, habaho ubunebwe bw’ umutimanama no kubura ubugingo bw’umwuka. Benshi badafite ubugingo bw’umwuka amazina yabo ari mu bitabo by’itorero, ariko ntibanditswe mu gitabo cy’ubugingo cy’Umwana w’Intama. Bashobora kuba barifatanyije n’itorero, ariko ntibunze ubumwe n’Umwami. Bashobora kuba abanyamwete mu gusohoza urutonde runaka rw’inshingano, kandi bashobora gufatwa nk’abazima; nyamara benshi bari mu bafite ‘izina yuko uriho, nyamara uri upfuye.’”

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Keretse ubugingo buhindukiriye Imana by’ukuri; keretse umwuka w’ubugingo w’Imana uhembeye ubugingo kugira ngo bubeho ubuzima bwo mu mwuka; keretse abiyita abayobotse ukuri bayoborwa n’ihame ryakomotse mu ijuru, ntibavutse ku mbuto itabora, ibaho kandi igahoraho iteka ryose. Keretse biringiye gukiranuka kwa Kristo nk’uburinzi bwabo bwonyine; keretse biganye imico Ye kandi bagakorana umurava mu mwuka We, baba bambaye ubusa, ntibambaye igishura cyo gukiranuka Kwe. Abapfuye kenshi bafatwa nk’abazima; kuko abakora ibyo bita agakiza bakurikije ibitekerezo byabo bwite, bataba bafite Imana ikorera muri bo, kugira ngo bashake kandi bakore ibyayo byiza.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Iri tsinda rihagarariwe neza n’ikibaya cy’amagufwa yumye Ezekiyeli yabonye mu iyerekwa.” Review and Herald, 17 Mutarama 1893.

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