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# The Book of Daniel - Number Eighty-Six

Igitabo cya Daniyeli — Umubare wa Mirongo Inani n’Itandatu

The Prophetic Unveiling: Understanding the Increase of Knowledge and the Midnight Cry Message

Ihishurwa ry’Ubuhanuzi: Gusobanukirwa Kwiyongera k’Ubumenyi n’Ubutumwa bw’Ijwi ryo Mu Gicuku

Author

Jeff Pippenger

Published

February 19, 2024

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We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

Turimo gusuzuma isano rihuye riri hagati y’imigendere y’abamarayika ba mbere n’uwa gatatu, kugira ngo turusheho gusobanukirwa n’icyo ukwiyongera kw’ubumenyi gushushanya mu buryo bw’ikigereranyo iyo guhishuwe mu gihe cy’imperuka. Turagerageza kugaragaza ko kugereranya ukuzamuka kw’ukuri, kuzageza ku ndunduro yako nk’imvura y’itumba, ari yo butumwa bw’Induru yo mu Gicuku. Nk’ikimenyetso, “ukwiyongera kw’ubumenyi” gukomoka mu gitabo cya Daniyeli, kandi ni ho hamenyekanishwa ko ari ubumenyi bw’ubuhanuzi bugerageza kandi bukarema ibyiciro bibiri by’abaramya.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:9, 10.

> Arambwira ati: Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazatunganywa, bazezwa kandi bageragezwe; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe muri bo uzasobanukirwa; ahubwo abanyabwenge bazasobanukirwa. Daniyeli 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

Mu 1989 “ukwiyongera kw’ubumenyi” kwarafunguwe, kandi amaherezo kuzakwerekana ibyiciro bibiri by’abaramya. Ibyo byiciro byombi bishushanywa mu rwego rw’uko bifata ubutumwa bw’imvura y’itumba. Ababi ntibamenya cyangwa ngo bemere imvura y’itumba, ariko abanyabwenge bo barayimenya. Ni cyo gituma ababi batabona igihe imvura y’itumba itangira kugwa, kandi yatangiye kugwa igihe amahanga yarakazwaga ku wa 11 Nzeri 2001. Twagiye tuvuga ku buyobozi bw’Abadiventisiti b’i Lawodikiya nk’uko bugaragazwa muri Ezekiyeli igice cya munani n’icya cyenda, kandi no muri Yesaya igice cya makumyabiri n’umunani. Muri Yesaya, “abantu b’abakobanyi” bagize “ibinyoma” “ubuhungiro” bwabo kandi “bihisha” “mu binyoma.”

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Nuko rero nimwumve ijambo ry’Uwiteka, mwa bagabo b’abanyagasuzuguro mwe, mutegeka ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: Twagiranye isezerano n’urupfu, kandi twumvikanye n’ikuzimu; igihe icyorezo gisesekaye kizanyuramo, ntikizatugeraho; kuko twagize ibinyoma ubuhungiro bwacu, kandi twihishe munsi y’ibinyoma. Yesaya 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Abagabo ba kera b’i Yerusalemu bo mu minsi y’imperuka bananiwe ikigeragezo cy’“ikiruhuko no guhembuka,” gihagarariwe n’uburyo bw’“umurongo ku wundi murongo,” butuma abanyabwenge bamenya imvura y’itumba yo mu minsi y’imperuka, binyuze mu gushushanya kwo mu mateka kw’iyo mvura y’itumba kuboneka mu mateka y’Abami ba Miller. Ikimenyetso cy’ubuhanuzi cy’“abantu b’abakobanyi” Yesaya ashimangira muri uwo murongo, ni ibinyoma n’ibinyoma by’ibinyabinyoma bihishe munsi yabyo kandi bakabigira ubuhungiro bwabo. Ni cyo gituma, ku birebana n’ikigeragezo cy’ubutumwa bw’imvura y’itumba (ikiruhuko no guhembuka batashatse kumva), abagabo ba kera b’i Yerusalemu bemeye ikinyoma.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Ubutumwa bw’imvura y’itumba buza buherekejwe n’impaka, nk’uko bigaragazwa muri Habakuki igice cya kabiri, ubwo umurinzi wo muri icyo gice abaza Imana icyo akwiriye gusubiza muri “izo mpaka” zo mu mateka ye, kuko ijambo “gucyahwa” riri ku murongo wa mbere w’igice cya kabiri risobanura “guharanirwaho mu mpaka”.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Nzahagarara ku murinzi wanjye, niyeme ku munara, kandi nzitegereze kureba icyo azambwira, n’icyo nzasubiza ubwo nzacyahwa. Habakkuk 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Abanyabwenge, mu gihe cy’impaka zerekeye imvura y’itumba, bagaragaza ukuri kugereranywa n’imitako ya Miller, kandi ni na ko kuri kw’ishingiro kwamenyekanishijwe, gushimangirwa no kugaragazwa n’Abamillerite. Uko kuri kugereranywa na Kristo, Urutare rw’Ibihe byose.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Abahagaze nk’abarinzi b’Imana ku nkike za Siyoni babe abantu bashobora kubona akaga mbere y’uko kagera ku bantu,—abantu bashobora gutandukanya ukuri n’ikinyoma, gukiranuka no gukiranirwa.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Umuburo waratanzwe uti: Nta kintu na kimwe kigomba kwemererwa kwinjiramo ngo gihungabanye urufatiro rw’ukwizera twagiye twubakaho kuva ubwo ubutumwa bwazaga mu 1842, 1843, no mu 1844. Nari muri ubu butumwa, kandi uhereye icyo gihe kugeza ubu nahagaze imbere y’isi, ndi umunyakuri ku mucyo Imana yaduhaye. Ntidushaka gukura ibirenge byacu ku rubuga byashyizweho, ubwo umunsi ku munsi twashakaga Uwiteka mu isengesho rikomeye, dushaka umucyo. Mbese mutekereza ko nshobora kureka umucyo Imana yampaye? Ugomba kumera nk’Urutare rw’Ibihe byose. Wanyoboye kuva igihe nawuherewe.” Review and Herald, 14 Mata 1903.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Abagabo ba kera batanga ubutumwa bw’imvura y’itumba y’inyuma bw’ibinyoma, bugereranywa na Yesaya nk’“ikinyoma” n’ubuyobe. Mu gice cya munani cya Ezekiyeli, amateka agaragaza igihe abagabo ba kera b’i Yerusalemu bunamye izuba, kandi bagashyirwa mu buryo bunyuranye n’abahabwa ikimenyetso cy’Imana mu gice gikurikiraho. Ikizira cya gatatu (igisekuru), kigereranya ubutumwa bw’imvura y’itumba y’inyuma bw’ibinyoma, nk’uko bugereranywa no “kuririra Tammuzi.” Mu gisekuru cya gatatu cy’Abadivantisiti, cyatangiye mu 1919, “ikinyoma” cyinjijwe gifitanye isano n’ubutumwa bwiza bw’ibinyoma bwatangiwe mu ruhame na W. W. Prescott mu Nama ya Bibiliya yo mu 1919. Icyo “kinyoma” ni ingingo yihariye y’igisekuru cya gatatu, kandi “ikinyoma” ni rwo rufatiro rw’ibinyoma rw’ubutumwa bw’imvura y’itumba y’inyuma bw’ibinyoma, bugereranywa no “kuririra Tammuzi.”

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Ni ingenzi gufata igihe ugasobanukirwa neza “ikinyoma” kivugwa mu buhanuzi, kuko “ikinyoma” ari yo mpamvu nyamukuru ituma Uwadiventisimu w’i Lawodikiya adashobora kubona ukwiyongera k’ubumenyi kwabaye mu 1989. “Ikinyoma” ni uko “igitambo gihoraho” mu gitabo cya Daniyeli gihagarariye umurimo wa Kristo wo mu buturo bwera. Gukoresha mu buryo bw’ubuhanuzi “igitambo gihoraho” nk’aho ari umurimo wa Kristo wo mu buturo bwera ni ugukoresha ubuhanuzi mu buryo bw’ibinyoma kandi butari bwo; nyamara “ikinyoma” si ukugaragaza gusa uko “igitambo gihoraho” cyamenyekanishijwe mu buryo butari bwo nk’ikimenyetso cy’ubuhanuzi, ahubwo kandi kinahagarariye “ikinyoma” kivuga ko Mushiki wa White yemeye iyo mikoreshereze y’ikinyoma, hanyuma iyo binyoma bikazakoreshwa mu gushinga iyo mikoreshereze itari yo nk’ukuri kwamaze kwemezwa.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

Gusobanukirwa nyakuri kw’imirongo itandatu ya nyuma yo muri Daniyeli igice cya cumi na kimwe kwaragaragajwe mu buryo bw’ikigereranyo n’imirongo ya mirongo itatu kugeza kuri mirongo itatu n’itandatu; kandi igihe Mushiki wacu White agaragaza isohozwa ryuzuye rya Daniyeli igice cya cumi na kimwe, avuga ko “ibintu bisa n’ibyasobanuwe” mu mirongo ya mirongo itatu kugeza kuri mirongo itatu n’itandatu “bizongera kubaho.”

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

Gukoresha ubusobanuro butari bwo bw’“igitambo gihoraho,” bitanga imiterere y’amateka itari yo. Amateka agaragazwa muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo itatu kugeza ku wa mirongo itatu n’itandatu, akubiyemo gukurwaho kw’“igitambo gihoraho.” “Igitambo gihoraho” gishobora kuba ari uko Abamileriti bagisobanura, cyangwa uko Prescott na Daniells bagisobanura. Bitewe n’ubusobanuro bwatoranyijwe, hazavamo imiterere y’amateka ibiri itandukanye.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Kandi amaboko azahagarara ku ruhande rwe, kandi azahumanya ubuturo bwera bw’imbaraga, kandi azavanaho igitambo cya buri munsi, kandi bazashyiraho igiteye ishozi gitera ubuharabure. Daniyeli 11:31.

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Nk’uko ihishurirwa ryabihumekeye, amateka y’ubuhanuzi agaragazwa muri uyu murongo, kandi akubiyemo umurongo wa mirongo itatu, n’imirongo ya mirongo itatu na ibiri kugeza kuri mirongo itatu na gatandatu, agomba gusubirwamo mu mirongo ya mirongo ine kugeza kuri mirongo ine n’itanu yo muri Daniyeli cumi na umwe.

> “The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Ubuhanuzi buri mu gice cya cumi na kimwe cya Daniyeli buri hafi kugera ku isohozwa ryabwo ryuzuye. Amenshi mu mateka yabayeho mu isohozwa ry’ubu buhanuzi azasubirwamo. Mu murongo wa mirongo itatu havugwamo ubutegetsi ‘buzababara cyane, [Daniel 11:30–36 quoted.]’

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Amashusho asa n’ayasobanuwe muri aya magambo azabaho.” Manuscript Releases, nimero 13, 394.

The verse where we find “the daily,” is verse thirty-one.

Umurongo dusangamo “igitambo gihoraho,” ni umurongo wa mirongo itatu n’umwe.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Kandi amaboko azahagarara ku ruhande rwe, kandi azahumanya ubuturo bwera bw’imbaraga, kandi azakuraho igitambo gihoraho cya buri munsi, kandi bazashyiraho ikizira giteza umusaka. Daniyeli 11:31.

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

“Amaboko” avugwa muri uwo murongo ahagurukira “uruhande rwe.” Ayo “maboko” ni ubutware, nk’uko n’uwo ahagurukira ari ubutware. Ni “amaboko” avugwa muri uwo murongo “ahagarara ku ruhande rwe,” kandi ni “amaboko” “yanduza ubuturo bwera bw’imbaraga,” kandi “amaboko” ni yo “akuraho ibya buri munsi,” kandi nanone ni “amaboko” ashyiraho “ikizira giteza ubutayu.” Mu gitabo cy’Ibyahishuwe igice cya cumi na gatatu, ikiyoka, ari cyo Roma y’abapagani, giha ubupapa ibintu bitatu.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Kandi inyamaswa nabonye yari isa n’ingwe, ibirenge byayo byari nk’iby’idubu, n’akanwa kayo nk’akanwa k’intare; kandi ikiyoka giha iyo nyamaswa imbaraga zacyo, n’intebe yacyo, n’ubutware bukomeye. Ibyahishuwe 13:2.

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

Inyamaswa imeze nk’ingwe, Mushiki wa White ayigaragaza ko ari ubupapa, kandi mu gice cya cumi na kabiri Mushiki wa White agaragaza ko cya kiyoka ari Satani ndetse ko ari na Roma ya gipagani.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Nuko rero, nubwo mbere na mbere ikiyoka gishushanya Satani, mu buryo bwa kabiri na bwo ni ikimenyetso cya Roma ya gipagani.” The Great Controversy, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

Mu murongo wa kabiri wo mu Byahishuwe igice cya cumi na gatatu, Roma ya gipagani yahaye ubupapa imbaraga zayo za gisirikare, “amaboko” yayo, bitangirira kuri Clovis umwami w’Abafaranga (Ubufaransa), mu mwaka wa 496. Roma ya gipagani yahaye Roma ya gipapa intebe yayo y’ubutware mu mwaka wa 330, igihe umwami w’abami Constantine yavaga mu murwa wa Roma akimurira umurwa mukuru wa Roma y’ubwami mu murwa wa Constantinople. Roma ya gipagani yahaye ubupapa ubutware bwa gisivili mu mwaka wa 533, igihe Justinian yatangaga itegeko ryemezaga ko ubupapa ari bwo mutwe w’amatorero yose, kandi ari bwo mukosora w’abahakanyi.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

Mu murongo wa mirongo itatu n’umwe, “amaboko” ahaguruka ni ingabo za Roma ya gipagani, zahagurukiye ubupapa uhereye kuri Clovis mu mwaka wa 496. Kubera iki gikorwa, ubupapa bwita Ubufaransa “imfura y’Itorero Gatolika,” kandi rimwe na rimwe bukabwise “umukobwa mukuru w’Itorero Gatolika.” Mu murongo wa mirongo itatu n’umwe, nyuma y’uko Konstantino ashyizeho itegeko ry’Umunsi wa Mungu mu mwaka wa 321, hanyuma akimurira umurwa mukuru awukuye mu mujyi wa Roma awujyana mu mujyi wa Konstantinopoli mu mwaka wa 330, ubwami bwari bwarabaye indatsimburwa mbere butangira gusenyuka, ubwo ibihangange bine bya mbere by’Amakondera byo mu Byahishuwe igice cya munani byatangiraga intambara idahagarara kurwanya ubwami bwa Roma. Intumbero y’ibitero byakozwe n’Ababaribari na Genseriki yari yerekejwe ku mujyi wa Roma, ari wo mbere y’umwaka wa 330 wari “aheranda h’imbaraga” h’ubwami bwa Roma. Uhereye mu mwaka wa 330 kuzamuka, intambara z’abanyamahanga b’abateye zizamuka zagombaga “guhumanya aheranda h’imbaraga,” kugeza igihe “amaboko” ya Roma ya gipagani yagombaga guhagurukira ubupapa, uhereye mu mwaka wa 496.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

Ntabwo Roma ya gipagani yahaye ubutware bwa papa ibintu bitatu, ibuha ububasha bwa gisirikare, ubutware bwa gisivili n’intebe y’umujyi wa Roma, ahubwo yanakuyemo amahembe atatu ku bwa Roma ya papa.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Nitegereje ayo mahembe, maze mbona andi hembe rito risesekara hagati yayo; imbere yaryo havanwamo atatu mu mahembe ya mbere, akarandurwa n’imizi yayo. Kandi dore, iryo hembe ryari rifite amaso ameze nk’ay’umuntu, n’akanwa kavuga ibintu bikomeye. Daniyeli 7:8.

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Ahembe atatu yagombaga “kurandurwa” muri Daniyeli igice cya karindwi, yagereranyaga ibihangange bitatu by’ibanze byarwanyaga ukuzamuka k’ubupapa ngo bugere ku butegetsi. Ihembe rya nyuma muri ayo atatu ryakuweho igihe Abagoti birukanwaga mu murwa wa Roma mu mwaka wa 538. Birukanywe muri uwo murwa n’“amaboko” ya Roma y’abapagani, kuko ayo “maboko” yagombaga gushyira ubupapa (ikizira giteza ubuhamare) ku ntebe y’ubwami bw’isi yari izwi icyo gihe mu mwaka wa 538.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Umurongo wa mirongo itatu n’umwe wa Daniyeli cumi n’umwe, werekana ibintu bine “amaboko” (Roma ya gipagani) yari igiye gukora. Yagombaga “guhagurukira” ubupapa, nk’uko yabigenje mu mwaka wa 496. Yagombaga guhumanya “aheranda h’imbaraga,” nk’uko byagaragajwe n’intambara za gisirikare zarwaniwe ku murwa wa Roma mu gihe kingana hafi n’ibinyejana bibiri. Yagombaga “gushyira” ubupapa ku ntebe y’ubwami bw’isi mu mwaka wa 538, kandi yagombaga no “gukuraho ibitambo bya buri munsi.”

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Ijambo ry’Igiheburayo ryahinduwemo ngo “gukuraho” muri uwo murongo (sur), risobanura “kuvanaho.” Mu mwaka wa 508, ukwivumbagatanya kw’ubupagani kwari mu bwami bw’Abaroma, kwari kwakomeje gukora kugira ngo kubuze ubupapa kuzamuka kugera ku butegetsi, kwari kwamaze rwose kuneshwa no gushyirwa mu butegetsi bwabwo cyangwa kurimburwa burundu.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

Kumenya “igitambo gihoraho” nk’umurimo wa Kristo wo mu buturo bwera ni ugukoresha nabi ukuri, ariko umurimo nyakuri wakozwe mu mateka y’Abadiventisiti b’i Lawodikiya, wemeje iyo mikoreshereze y’ikinyoma nk’aho ari ukuri, wari ushingiye ku “kinyoma” cyihariye cyakozwe mu gisekuru cya gatatu cy’Abadiventisiti. Ubuyobozi bwa Mushiki wa White bwavuze ko amateka y’imirongo ya mirongo itatu kugeza kuri mirongo itatu n’itandatu azasubirwamo mu isohozwa rya nyuma rya Daniyeli cumi n’umwe, byatumye bidashoboka ko “abantu b’abakobanyi” bategeka Yerusalemu bashyira ubusobanuro ku murongo wa mirongo itatu n’umwe batari kumwe bahakana Umwuka w’Ubuhanuzi.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

“Abagabo b’abasuzuguro” bigisha yuko ubupapa bwakuyeho gusobanukirwa nyakuri umurimo wa Kristo wo mu buturo bwera, binyuze mu kwinjiza misa ya gipapa, ari yo yigana umurimo wa Kristo wo mu buturo bwera bwo mu ijuru. Iyaba ibyo ari byo by’ukuri bivugwa n’ijambo “ibya buri gihe,” noneho “ingabo” zahagurutse mu murongo wa mirongo itatu n’umwe zaba ari ubupapa, kuko imiterere y’ikibonezamvugo cy’uwo murongo isaba ko “ingabo” ari zo butegetsi bukuraho “ibya buri gihe.”

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Kugira ngo bashyigikire uruvange rw’imigani yabo, bavuga ko ubupapa (amaboko) bwahumanyije ubuturo bwera bwo mu ijuru bwa Kristo. Ijambo ry’Igiheburayo ryahinduwemo “ubuturo bwera (miqdash) bw’imbaraga” risobanura ubuturo bwera bwa gipagani cyangwa ubuturo bwera bw’Imana. Iyo Daniyeli aza kuba yarashakaga kugaragaza ko ubuturo bwera bw’Imana bwagombaga guhumanywa n’ubupapa, aba yarakoresheje ijambo ry’Igiheburayo “qodesh”, rishobora gusa guhagararira ubuturo bwera bw’Imana. None se ni hehe byanditswe muri Bibiliya cyangwa mu Mwuka w’Ubuhanuzi ko ubuturo bwera bwo mu ijuru bwigeze cyangwa buzigera buhumanywa n’ubupapa?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

Mu by’ukuri, ibyaha by’Abakristo byandikwa mu bitabo byo mu buturo bwera bwo mu ijuru, ariko iyo shusho ntisobanura ko ubuturo bwera bw’Imana bwahumanyijwe. Kweza ubuturo bwera kwagereranyaga kwezwa kw’ibitabo by’inyandiko bibitse muri ubwo buturo bwera. Byongeye kandi, ububasha bwa gipapa ntibwigeze buba ubw’Abakristo, bityo ntibwigeze bwinjizwa mu bitabo by’urubanza rw’isesengura. Urubanza rukumbi ruvugwa ku bwa gipapa ni urubanza nyobozi rw’umujinya w’Imana.

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

“Amaboko” na yo yagombaga “gushyiraho ikizira giteza umwirare,” akaba yari ububasha ki? Ni ubuhe bubasha ubupapa bwashyizeho? Kandi ni ubuhe bubasha, mu ntangiriro nyir’izina z’umurongo wa mirongo itatu n’umwe, ubupapa bwahagurukiye gushyigikira?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Abatagira ubumenyi buke bo mu Badivantisiti b’i Lawodikiya, bashyize ubugingo bwabo bw’iteka mu maboko y’abantu bagaragajwe ko badashoboye gusoma igitabo gifatanijwe ikimenyetso, bashobora kunyurwa no koroshywa amatwi yabo ararikiye kumva bene ubwo buryo bwononekaye bwo gukoresha Bibiliya; ariko birushaho kuba ubusazi kugerageza gufata amateka bagomba kwerekana kugira ngo bashimangire ikosa ryabo, maze bakayahuza n’imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

Mu mateka yagejeje ku isenyuka ry’Ubumwe bw’Abasoviyeti, bushobora kugaragazwa ko bugereranywa n’Umwami w’Amajyepfo mu murongo wa mirongo ine wa Daniyeli cumi na rimwe, imbaraga za gisirikare za Leta Zunze Ubumwe z’Amerika zahagurukiye gushyigikira ubupapa, ubwo Ronald Reagan yagiranaga ubufatanye bw’ibanga na antikristo uvugwa mu buhanuzi bwa Bibiliya. Bityo, byagaragaje ko uko kurwanya kose kw’Abaporotesitanti kwari guhanganye n’izamuka ry’ubupapa kwari kwamaze guhoshwa muri Leta Zunze Ubumwe z’Amerika, nk’uko byashushanyijwe n’ivanwaho ry’uguhangana kw’ubupagani mu mwaka wa 508. Umwami w’Amajyaruguru (ubupapa) muri uwo murongo yabanje gukuraho Ubumwe bw’Abasoviyeti mu 1989, kandi yabikoze afatanyije n’“amagare” n’“abafarasi,” bishushanya imbaraga za gisirikare za Leta Zunze Ubumwe z’Amerika, ndetse no ku mbaraga z’ubukungu za Leta Zunze Ubumwe z’Amerika zishushanywa n’“amato.”

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

Leta Zunze Ubumwe z’Amerika ni zo zari “amaboko” yahagurukiye gushyigikira ubupapa. Ubugaragu bw’Abaporotesitanti bwakuweho, nk’uko kurwanya kwa gipagani kwaneshejwe mu mwaka wa 508. Mu murongo wa mirongo ine n’umwe, Leta Zunze Ubumwe z’Amerika zizaneshejwe n’ubupapa, kandi Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika, ari ryo “buturo bw’imbaraga” bwa Leta Zunze Ubumwe z’Amerika, rizahirikwa, ubwo Leta Zunze Ubumwe z’Amerika zizashyira Umwami w’Amajyaruguru (ubupapa) ku ntebe y’ubwami bw’isi, nk’uko Roma ya gipagani yabigenje mu mwaka wa 538. Niba urimo gusoma inyandiko ziri kuri uru rubuga, ushobora gukuramo ikinyamakuru The Time of the End, maze ugasoma ibisobanuro birambuye kurushaho by’imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe; ariko ubu turimo gusa kugaragaza ko gusobanura “igitambo cya buri gihe” nk’umurimo wa Kristo mu buturo bwera ari ugukoresha nabi icyo kimenyetso. Turimo gukora ibi kugira ngo twerekane ko iyo mikoreshereze itari yo yazaniwe Ubuadivantisiti bw’i Lawodikiya binyuze mu kinyoma cyagambiriwe.

We will continue to consider the prophetic lie in the next article.

Tuzakomeza gusuzuma ikinyoma cy’ubuhanuzi mu nyandiko ikurikira.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Nta mwanya dufite wo gutakaza. Ibihe by’amakuba biri imbere yacu. Isi yose irimo guhungabanywa n’umwuka w’intambara. Vuba bidatinze, ibyabaye by’amakuba byavuzwe mu buhanuzi bizasohora. Ubuhanuzi bwo muri Daniyeli igice cya cumi na kimwe bugiye hafi kugera ku isohozwa ryabwo ryuzuye. Ibintu byinshi by’amateka byabaye mu isohozwa ry’ubu buhanuzi bizongera kuba.”

> “In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. 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. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Mu murongo wa mirongo itatu havugwamo ububasha ‘buzababara, busubire inyuma, kandi bugire uburakari ku isezerano ryera: ni ko buzakora; ndetse buzasubira inyuma, kandi buzumvikane n’abata isezerano ryera. Kandi ingabo zizahagarara ku ruhande rwabwo, kandi zizanduza ubuturo bw’imbaraga, kandi zizakuraho igitambo cya buri munsi, kandi zizashyiraho ikizira giteza kurimbuka. Kandi abakora nabi ku isezerano bazabayonjesha amagambo y’uburyarya: ariko abantu bazi Imana yabo bazakomera, kandi bazakora iby’ubutwari. Kandi abanyabwenge bo muri rubanda bazigisha benshi: nyamara bazagwa bicishijwe inkota, n’umuriro, n’ubunyage, n’ibinyago, iminsi myinshi. Ariko nibamara kugwa, bazatabarwa n’ubutabazi buto: ariko benshi bazifatanya na bo babigiranye uburyarya. Kandi bamwe bo muri abo banyabwenge bazagwa, kugira ngo bageragezwe, kandi ngo batunganywe, kandi ngo beze, kugeza igihe cy’imperuka: kuko bikiri iby’igihe cyagennwe. Kandi umwami azakora uko yishakiye; kandi azishyira hejuru, kandi azikuza hejuru ya buri mana yose, kandi azavuga ibitangaza birwanya Imana y’imana, kandi azagubwa neza kugeza ubwo uburakari buzaba busohoye: kuko icyategetswe kizakorwa.’ Daniyeli 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Ibibera nk’ibi byasobanuwe muri aya magambo bizabaho. Turabona ibimenyetso by’uko Satani yihutira kwigarurira imitima y’abantu badafite gutinya Imana imbere yabo. Bose nibasome kandi basobanukirwe n’ubuhanuzi bw’iki gitabo, kuko ubu twinjiye mu gihe cy’amakuba cyavuzweho:”

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Kandi muri icyo gihe Mikayeli azahaguruka, wa mutware mukuru uhagararira abana b’ubwoko bwawe; kandi hazabaho igihe cy’amakuba kitigeze kibaho uhereye igihe habayeho ishyanga kugeza muri icyo gihe nyine; kandi muri icyo gihe ubwoko bwawe buzakizwa, umuntu wese uzasangwa yanditswe mu gitabo. Kandi benshi muri bo basinziriye mu mukungugu wo mu isi bazakanguka, bamwe bazukire ubugingo bw’iteka ryose, abandi bazukire gukorwa n’isoni no gusuzugurwa iteka ryose. Kandi abanyabwenge bazarabagirana nk’umucyo wo mu isanzure; kandi abayobora benshi ku gukiranuka bazamera nk’inyenyeri iteka ryose n’iteka ryose. Ariko wowe, Daniyeli, funga ayo magambo, kandi ushire ikimenyetso ku gitabo kugeza ku gihe cy’imperuka: benshi baziruka hirya no hino, kandi ubumenyi buziyongera.’ Daniyeli 12:1–4.” Manuscript Releases, nimero ya 13, 394.

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