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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eighteen

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Nimero Cumi n’Umunani

Number Eighteen

Umubare Cumi n’Umunani

Author

Jeff Pippenger

Published

December 25, 2025

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We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Turimo gusuzuma isezerano rya Aburamu, kandi ntituragira icyo tuvuga ku gice cy’ubuhanuzi bwa Aburamu gifitanye isano itaziguye n’imirongo ibanza y’igitabo cya Yoweli. Ubuhanuzi bwa Aburamu bw’imyaka 400 y’uburetwa, bufatanyije n’imyaka 430 ya Pawulo, butanga imiterere y’ubuhanuzi ihura n’imyaka 1290 yo muri Daniyeli 12:11. Ubuhanuzi bw’imyaka 1290 bwo ku murongo wa cumi n’umwe ni igihe cy’ubuhanuzi cya omega cy’umurongo w’imyaka 430 wa Aburamu na Pawulo. Uku kuri ni kimwe mu bigize ibihishuwe mu minsi y’imperuka bitandukanya abanyabwenge n’abanyabyaha.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Buhujwe n’ubuhanuzi bwa omega bw’imyaka 430 hariho ikimenyetso cy’“ibisekuru bine,” kigaragaza igihe cy’igeragezwa cyahawe ishyanga ryari rifashe abantu batoranyijwe b’Imana mu bubata. Kuri Mose yari Egiputa; ku bihumbi ijana na mirongo ine na bine, baririmba indirimbo ya Mose, ni amateka ya Leta Zunze Ubumwe za Amerika uhereye mu 1798 kugeza ku itegeko ryo ku Cyumweru. Leta Zunze Ubumwe za Amerika, zigereranywa nk’“inyamaswa yaturutse mu isi” mu Byahishuwe 13, zitangira ari nk’umwana w’intama, ariko zikarangiza zivuga nk’ikiyoka. Yosefu, ikimenyetso cy’Umwana w’Intama, agereranya igihe cy’amahoro asa n’atuje muri Egiputa, kugeza ubwo habayeho Farawo mushya maze uburetwa bugatangira. Bityo rero, ishyanga ricirwaho urubanza mu gisekuru cya kane, ari ryo ryari Egiputa kuri Mose, ni Leta Zunze Ubumwe za Amerika. Abarokotse bacirwaho urubanza ku itegeko ryo ku Cyumweru nk’uko byagereranyijwe n’ibyago byageze ku ndunduro ku Baheburayo amaraso ari ku nkomanizo z’imiryango yabo, hanyuma nyuma yaho ku ishyanga rya Egiputa ku Nyanja Itukura. Yosefu na Mose bagereranya Farawo mwiza na Farawo mubi, ari byo kuri Leta Zunze Ubumwe za Amerika bibanza kuba umwana w’intama, hanyuma bikaba ikiyoka.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Ubuhanuzi bwa Aburamu bwerekeye urubanza mu gisekuru cya kane bwari bukubiyemo ukuri kw’uko irangira ry’igihe cy’igeragezwa rigenda intambwe ku yindi; kuko mu isohozwa ry’ubuhanuzi bwa Aburamu muri Mose, atari uko gusa igihe cy’igeragezwa cyarangiriye Egiputa, ahubwo nanone hari hasigaye igihe kugira ngo Abamori buzuze igikombe cyabo cy’igihe cy’igeragezwa—nyuma y’uko Egiputa yari imaze kuzuza icyayo. Inyanja Itukura kuri Egiputa yari itegeko ryo ku Cyumweru kuri Leta Zunze Ubumwe z’Amerika, hanyuma “ibindi bihugu byose byo ku isi” biz “gukurikira urugero” rwa Leta Zunze Ubumwe z’Amerika, nk’uko bigaragazwa n’Abamori nyuma y’irangira ry’igihe cy’igeragezwa cya Egiputa.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Abamori ni umwe mu moko icumi aranga isi kuva ku ruzi rwa Egiputa kugeza ku ruzi rwa Babuloni, mu isezerano rya Aburamu; bityo rero Abamori bahagarariye amahanga y’isi, afunga igihe cyayo cy’umwihariko cyo kugeragezwa nk’amahanga, nyuma y’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Abamori ni ikimenyetso cya Bibiliya cy’urubanza rufunga ku isi, kandi bibaho mu gisekuru cya gatatu n’icya kane. Inyanja Itukura ni ikimenyetso cyo kurangira kw’igihe cyo kugeragezwa kwa Leta Zunze Ubumwe za Amerika, kandi Abamori bahagarariye amahanga agenda afunga igihe cyayo cyo kugeragezwa buhoro buhoro kugeza igihe cyo kugeragezwa kwa muntu gifunzwe. Ni cyo gituma Abamori ari ikimenyetso cy’igihe cy’akaga k’itegeko ryo ku Cyumweru, uhereye ku Nyanja Itukura kugeza ku gukizwa kuzanywe n’umuyaga w’iburasirazuba, igihe inzira yo gukizwa ifungurirwa ubwoko bw’Imana.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Ariko ubuhanuzi bwa Abramu ntibuvuga gusa ku gisekuru cya kane mu buryo bwa Leta Zunze Ubumwe z’Amerika nk’Egiputa, n’isi nk’Abamori, ahubwo icy’ingenzi kurushaho, bushyira igisekuru cy’ubwoko bw’Imana bwambuka Inyanja Itukura nk’“igisekuru cya kane.” Nitwongera kugarura ibyo dushobora kugarura mu gusobanukirwa “ibisekuru bine” mu ntambwe ya mbere muri eshatu za Abramu, tuzasuzuma intambwe ya kabiri n’iya gatatu by’isezerano rya Aburahamu. Intambwe ya kabiri ni igice cya cumi na karindwi, kandi intambwe ya gatatu ni yo rwose—igice cya makumyabiri na kabiri.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Mu gice cya cumi na kabiri cya Daniyeli, hagaragazwa ibihe bitatu by’ubuhanuzi, kandi byose bigereranya igihe cy’ubuhanuzi cyarangiriye mu wa 1844. Ibyo bihe bitatu bikurwaho ikimenyetso mu minsi y’imperuka, kandi ibyo bihe bitatu bigereranya kwiyongera kw’ubumenyi kugera ku bwoko bw’Imana mu minsi y’imperuka. Kristo, nk’umuntu wambaye imyenda y’ibitare, atanga igihe cya mbere muri ibyo bihe bitatu by’ubuhanuzi mu murongo wa karindwi, kandi mu kubikora, yishyira mu murongo umwe n’umumarayika wo mu Ibyahishuwe igice cya cumi, uhagaze atari ku mazi, ahubwo ku butaka no ku nyanja.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Maze mbona ahagaze ku nyanja no ku isi amanika ukuboko kwe ayerekeza mu ijuru, arahira uhoraho iteka ryose, we waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, yuko igihe kitazongera kubaho. Ibyahishuwe 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

Mu murongo wa karindwi w’igice cya cumi na kabiri, wa muntu wari yambaye imyenda y’ibitare byiza na we arahira ku Izina ry’Uhoraho ubaho iteka ryose.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Nuko numva wa mugabo wari wambaye imyenda y'igitare, wari hejuru y'amazi y'uruzi; amaze kuzamura ikiganza cye cy'iburyo n'ikiganza cye cy'ibumoso aberekeza mu ijuru, arahira Uhoraho uhoraho iteka ryose ko ibyo bizamara igihe kimwe, n'ibihe bibiri, n'igice cy'igihe; kandi ubwo azaba arangije gutatanya imbaraga z'ubwoko bwera, ibyo byose bizaba birangiye. Daniel 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Tubwirwa n’ihishurirwa ko uwo murongo umwe w’ubuhanuzi uboneka mu gitabo cya Daniyeli wongera gufatirwa mu gitabo cy’Ibyahishuwe, kandi uko Abamilerite babyumvaga ni uko ibyo bisobanuro byombi ari ibice bihuye bivuga Kristo. Kristo nk’Umumarayika ufite agatabo gatoya, ugaragaza iherezo ry’ishyirwa mu bikorwa ry’igihe cy’ubuhanuzi mu mwaka wa 1844 mu gitabo cy’Ibyahishuwe; na Kristo nk’Umugabo wambaye imyenda y’ibitare mu gitabo cya Daniyeli, ugaragaza ko igihe itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika rizaba rije, ibitangaza byose byo mu iyerekwa rya nyuma rya Daniyeli bizaba birangiye. Muri iyo mateka yera, abanza itegeko ryo ku Cyumweru kandi akarisozwaho, ubwoko bw’Imana bwagombaga gutatanywa mu gihe gishushanywa n’ikimenyetso cya 1260. Icyo gihe cyo gutatanywa kibanziriza itegeko ryo ku Cyumweru kigaragazwa mu Ibyahishuwe igice cya cumi na kimwe aho Mose na Eliya bicwa kandi bakaryama bapfuye mu muhanda iminsi itatu n’igice, kikaba ari ikimenyetso cya 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Mu murongo wa karindwi, wa mugabo wambaye imyenda y’igitani agaragaza ko igihe gusandaza imbaraga z’ubwoko bwera kuzaba kurangiye mu minsi yabwo itatu n’igice, “ibitangaza” bizagwira ubwoko bw’Imana bwo mu minsi y’imperuka bizaba birangiye. Twasojwe n’inyandiko iheruka dusubiramo ibisobanuro bya Mushiki wa White ku gice cya gatatu cya Zekariya. Interuro ya mbere yagiraga iti: “Iyerekwa rya Zekariya ryerekeye Yosuwa n’Umumarayika rikora ku buryo bwihariye kandi bukomeye ku mibereho y’ubwoko bw’Imana mu bihe byo ku musozo by’umunsi ukomeye w’impongano.” Muri icyo gice, no mu bisobanuro byahumetswe bya Mushiki wa White kuri icyo gice, ibihumbi ijana na mirongo ine na bine ni bo “bagabo batangarirwa.” “Ibitangaza” byo mu iyerekwa rya nyuma rya Daniyeli, byuzuzwa n’itegeko ryo ku Cyumweru, ni byo “bitangaza” bifitanye isano no gushyirwaho ikimenyetso kw’ubwoko bw’Imana.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Daniyeli igice cya cumi na kabiri gitanga umucyo ushyira ikimenyetso ku bihumbi ijana na mirongo ine na bine mu minsi y’imperuka. Uwo mucyo ugereranywa n’ibihe bitatu by’ubuhanuzi, byose byamenyekanye kandi bishyirwaho nk’ukuri mu mateka y’Abamilerite. Ibyo bihe bitatu byerekanwa mu mirongo itatu kandi ni inkingi eshatu zishyigikira imiterere y’ukuri. Imiterere y’ukuri ishyigikirwa n’igikorwa cy’intambwe eshatu. Icyo gikorwa cy’intambwe eshatu, kigereranywa muri uwo murongo w’imirongo icyenda (4–12), n’imirongo itatu itanga igihe cy’ubuhanuzi. Ibyo bihe bitatu by’ubuhanuzi, iyo bisobanuriwe mu musingi w’imyumvire y’Abamilerite, bitanga ibihe bitatu by’ikigereranyo bisobanurwa bihuje n’imyumvire y’Abamilerite, ariko ntibishyire mu bikorwa igice cy’igihe.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Ibihe bitatu biboneka muri wa murongo nyir’izina w’Ibyanditswe usobanura “inzira y’ubuhanuzi bufungwa—hanyuma bukabumburwa,” harimo n’imvugo gakondo ya Bibiliya isobanura inzira y’igeragezwa ry’incuro eshatu. Imirongo icyenda itangirana na Daniyeli ategekwa gufunga igitabo cye, ni yo mirongo nyir’izina ibihe bitatu bishyirwamo ahagaragara; kandi muri iyo mirongo icyenda, inzira yo kwezwa isohozwa igihe ukuri kubumbuwe ivugwa nk’“bezwa, bahindurwe abazungu kandi bageragezwe.” Ibyo bihe bitatu biri muri iyo mirongo itatu ni ukwiyongera kw’ubumenyi, mu gihe cy’imperuka, mu minsi y’imperuka, bigaragaza inzira ya nyuma y’igeragezwa no gushyirwaho ikimenyetso kw’ab’ubwoko bw’isezerano ry’Imana. Ayo mateka ni ho hashyirwa ahagaragara “ibitangaza” by’ikigereranyo bibaho ku bwoko bw’Imana mu minsi y’imperuka. Nyamuneka ongera usome iyi paragarafu.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Ibihe bitatu, biri mu mirongo itatu yo muri uwo murongo ugizwe n’imirongo icyenda, bihagarariye indunduro y’igitabo cya Daniyeli; kandi iyo ndunduro ihagarariwe aho ni indunduro y’umurongo w’ubuhanuzi bw’imbere mu gihugu; ni inkuru y’ukuntu ibuye “ricibwa” mu musozi, ridakozwe n’amaboko, ari yo nkuru y’abasigaye. Uwo murongo w’imbere uhagarariwe mu bice bya cumi na bibiri, kandi indunduro y’umurongo w’inyuma w’ubuhanuzi iri mu mirongo isoza igice cya cumi na kimwe, no mu mirongo ya mbere mike ya Daniyeli cumi na kabiri.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Ibyo bihe bitatu ni na byo bigize umusozo w’amayerekwa yombi y’ubuhamya bw’inzuzi Ulai na Hiddekel, kandi iyo mirongo itatu ikubiyemo igihe cy’ubuhanuzi gihagarariye isohozwa ryo ku ndunduro ry’ubuhanuzi bw’igihe cy’isezerano, butanga Aburamu na Pawulo nk’abahamya. Yesu, nk’Umuntu wambaye imyenda y’ibitare, ari mu murongo wa karindwi, agenda hejuru y’amazi. Mu murongo wa cumi n’umwe humvikana amajwi abiri, na yo akaba ari ijwi rya Kristo, kandi Aburamu na Pawulo bahagaze ngo batange ubuhamya. Mu murongo wa cumi na kabiri hagaragarizwa amateka yo gushyirwaho ikimenyetso kw’ubwoko bw’Imana, kuko ibihumbi ijana na mirongo ine na bine ari abari, kandi abari banyura mu mugani w’abakobwa cumi, kandi umugisha wo mu murongo wa cumi na kabiri uri ku bategereza. Abategereza muri uwo mugani, kandi “bahiriwe,” ni bo bahabwa umwambaro ubemerera kwinjira mu bukwe, igihe urugi rufunzwe.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

Mu murongo wa karindwi, Yesu agenda hejuru y’amazi, kandi ibyo bitera ubwoba; nyamara Petero yiyemeza kwizera maze atangira kugenda no guha Imana icyubahiro, ariko Petero akenshi aba ikimenyetso cy’imitwe yombi, kandi icyo cyubahiro cyongera guhindukamo ubwoba, ubwo isaha y’urubanza rwe yari igeze. Igihe cya mbere gishyizwe mu murongo wa karindwi, gihagarariye ubutumwa bw’umumarayika wa mbere. Yesu ari hejuru y’amazi, ikimenyetso cy’ubwoba n’umumarayika wa mbere. Hanyuma Yesu agaragaza igihe azahereramo ubwoko bwe icyubahiro mbere y’urubanza rw’itegeko ryo ku Cyumweru. Ibintu uko ari bitatu by’abamarayika batatu biri mu murongo wa karindwi, kuko umurongo wa karindwi ari uwa mbere mu mirongo itatu ihagarariye abamarayika batatu.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Umurongo wa cumi n’umwe utanga “ugukubitiraho kabiri” binyuze mu buhamya bwawo bwa omega ku majwi ya alpha ya Aburamu na Pawulo. Amajwi yabo “yakubitiweho kabiri” ahurira hamwe kugira ngo agaragaze ubuhanuzi bw’igihe cy’isezerano, kandi umurongo wa cumi n’umwe usohoza ubwo buhanuzi nk’omega, ugaragaza igihe cy’ubuhanuzi kirangirana no kugwa kwa Babuloni mu mwaka wa 1798, bityo ukaba ushushanya kugwa kwa Babuloni igihe Mikayeli ahagurutse mu minsi y’imperuka. Mu murongo wa cumi n’umwe dufite ugukubitiraho kabiri kw’abahanuzi, n’igihe gishushanya kugwa kwa Babuloni incuro ebyiri, bityo kikaba kigereranya ubutumwa bwa marayika wa kabiri bwatangaje ko, “Babuloni iraguye, iraguye.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Umurongo wa karindwi ni ubutumwa bw’umumarayika wa mbere, kandi umurongo wa cumi n’umwe ni ubutumwa bw’umumarayika wa kabiri, naho umurongo wa cumi na kabiri, ari wo Danieli 12*12 cyangwa Danieli 144, werekeye itandukaniro riri hagati y’abanyabwenge n’abapfapfa, rikorwa mu gikorwa cy’urubanza kirangirana no kugaragazwa kw’imico mu gihe cy’ihurizo ry’urubanza. Umurongo wa cumi na kabiri ni ubutumwa bw’umumarayika wa gatatu bugaragaza uburyo isi igabanyijemo ibyiciro bibiri, kandi igihuje n’ishushanyo ryo hanze ry’umumarayika wa gatatu ry’icyo gice nyir’izina, ni ukwigabanyamo kwo imbere k’umumarayika wa gatatu kugereranywa mu murongo wa cumi na kabiri. Imirongo ya karindwi, iya cumi n’umwe, n’iya cumi na kabiri ni ubutumwa bw’abamarayika batatu, kandi iyo mirongo ni umucyo ukingururwa mu minsi y’imperuka. Uko iyo mirongo itatu ikingururwa mu minsi y’imperuka bihura n’Ibyahishuwe igice cya cumi.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Kristo nk’umumarayika ukomeye, kimwe n’Intare yo mu muryango wa Yuda yo mu gice cya cumi, yaravuze aranguruye nk’“intare,” kandi ukwivuga kwe kwazanye inkuba ndwi zabumbatiwe ikimenyetso, nk’uko byagenze no kuri Daniyeli igice cya cumi. Izo ni imirongo ihwanye. Kubera iyo mpamvu, ibihe bitatu byo mu gice cya cumi na kabiri ni na byo kandi bya nkuba ndwi byo mu Byahishuwe igice cya cumi.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“Inkuba ndwi zirindwi” ni ubundi buryo bwo kuvuga Kristo nk’Alufa na Omega, kuko ikimenyetso nyamukuru cy’“inkuba ndwi zirindwi” ari uko zihagarariye “isobanurirwakurikirane ry’ibyabaye” byabaye kuva mu 1798 kugeza mu 1844, rikazasubirwamo mu “byabaye by’igihe kizaza” “bizahishurwa mu rutonde rwabyo” mu mateka y’abihumbi ijana na mirongo ine na bine. “Inkuba ndwi zirindwi” ni cyo kimenyetso cya Alufa na Omega; ari na we ntangiriro n’iherezo; uwa mbere n’uwa nyuma, urufatiro n’urusengero; ibuye rikomeza imfuruka n’ibuye risoza inyubako—inkuba ndwi zirindwi.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Umucyo w’ibihe bitatu by’ikigereranyo biri muri Daniyeli cumi na kabiri ugomba guhuza n’umucyo w’inkuba ndwi, kuko ari umurongo umwe w’ubuhanuzi. Mu gihe cya mbere Kristo azamura amaboko yombi ayerekeza mu ijuru, nk’uko abigenza n’ukuboko kumwe mu Ibyahishuwe icumi. Mu Ibyahishuwe icumi, ukuboko kwe guhinduka ikimenyetso cy’iherezo ry’ishyirwa mu bikorwa ry’igihe cy’ubuhanuzi, bikaranga inzibacyuho iva ku bihe by’ubuhanuzi ikajya ku bihe by’ubuhanuzi gusa. Iyo nzibacyuho y’itegeko rikomeye ry’ubuhanuzi ryakoreshejwe n’Abamillerite, yagereranyijwe n’inzibacyuho ikomeye iva ku by’ukuri ikajya ku by’umwuka mu gihe cya Kristo.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Intumwa Pawulo yahagurukijwe kugira ngo ashyireho ihame rikomeye ry’ubuhanuzi rifitanye isano n’umurongo w’ubuhanuzi w’ubwoko bwatoranyijwe. Mu itangiriro nyir’izina rya Isirayeli yo mu buryo bw’umwuka, hashyirwaho ihame rikomeye ry’ubuhanuzi risobanura bundi bushya isezerano ubwaryo. Kuva icyo gihe, kuba umwana wa Aburahamu byabaga ari ukuba umwana wa Aburahamu kubwo kwizera, si kubwo maraso. Iryo hame ry’ubuhanuzi ryashyizweho cyane cyane binyuze mu ikaramu ya Pawulo, ari we muri urwo rwego washushanyaga Kristo mu Ibyahishuwe igice cya cumi, ahindura kandi asoza ishyirwa mu bikorwa ry’ubuhanuzi ry’igihe mu mwaka wa 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Isezerano Imana yagiranye n’abantu kigereranywa n’umuheto w’umukororombya, kandi Inkuge ya Nowa igereranya igihe, mbere na nyuma y’umwuzure, ubwo hataragaragajwe mu buryo bwihariye ubwoko bwatoranyijwe. Guhamagarwa kwa Aburahamu kwagereranyaga impinduka ikomeye kandi y’ingirakamaro mu isano y’ubuhanuzi Imana yagiranaga n’abantu. Isezerano ryagiranywe na Aburahamu ryagereranyaga ihinduka rikomeye mu murongo w’amateka y’isezerano, kandi muri uko kubigenza ryashushanyaga ihinduka rikomeye ryo kuva ku by’umubiri rijya ku by’umwuka mu minsi ya Pawulo, no kuva ku gukoresha igihe rijya ku kudakoresha igihe mu 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Ihinduka rya mbere mu isezerano ry’Imana yagiranye n’abantu ryabereye mu Ngobyi ya Edeni, kandi impinduka yatangajwe neza yari imbogamizi zashyizwe ku giti cy’ubugingo; kandi byongeye gutuma habaho n’ihinduka ry’imyambaro, iva ku mucyo w’umwuka ijya ku ruhu rw’intama nyarwo. Ihinduka rikomeye ryakurikiyeho mu mateka y’isezerano ni umwuzure, uwo Nowa ahagarariye, nk’uko Adamu na we yabigenje mu ihinduka rikomeye rya mbere ry’isezerano. Hanyuma haza ihinduka rijya ku bwoko bwatoranyijwe binyuze kuri Aburamu, ryagejeje kuri Mose, ari we utangiza amahame y’ubuhanuzi avuga ko umunsi uhagarariye umwaka. Iryo hame rifite agaciro kugeza mu 1844, ubwo habagaho irindi hinduka rikomeye ry’isezerano. Mu bihe bikomeye by’amateka y’isezerano, buri gihe haba hari ihinduka rikomeye mu ihame ry’Ijambo ry’Imana ry’ubuhanuzi. Iryo hinduka mu gihe cy’amateka y’abihumbi ijana na mirongo ine na bane ni uko Alufa na Omega ari Ukuri. Alufa na Omega ni ihame rivuga ko iherezo buri gihe rigaragazwa n’intangiriro mu Ijambo ry’Imana. Kuri iryo hame rya Alufa na Omega haniyongeraho imiterere y’ibice bitatu by’ijambo ry’Igiheburayo risobanura “ukuri.”

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Ihinduka rikomeye ry’ubuhanuzi mu mateka y’abasigaye rihagararirwa mu buryo butaziguye muri buri mateka akomeye y’isezerano, kandi ni ko biri no mu yindi mirongo y’ukuri. “Urufunguzo” rushyirwa kuri Eliyakimu muri Yesaya 22:22 ni na rwo rufunguzo rwahawe Petero i Paniumi muri Matayo 16. Urwo rufunguzo ruhabwa itorero ry’i Filadelifiya, kandi ni William Miller wahawe urufunguzo rwamushoboje guhuzwa n’ihame ry’umunsi umwe ku mwaka umwe ryari ryaranditswe na Mose mu mateka ya Mose, ayo akaba yarashushanyaga amateka y’Abamillerite. Uko Miller yahujwe n’ubuhanuzi bwa Mose kwahagarariwe n’uko Pawulo yahujwe n’ubuhanuzi bwa Aburamu. Kandi se ni iki cyatuma Miller adahuzwa na Mose, kandi agakiza ka Mose kabonetse mu nkuge kari karahujwe n’agakiza ka Nowa kabonetse mu nkuge kugira ngo ayo masezerano yombi ahuzwe hamwe. Ihinduka ry’imikoreshereze y’ubuhanuzi ritangirira muri Edeni rigaragaza ko ihishurwa rikomeye ry’umucyo w’ubuhanuzi rimenyekana mu mateka y’abantu b’isezerano rya nyuma—abo ibihumbi ijana na mirongo ine na bine. Ndahamya ko ihinduka rikomeye ry’ubuhanuzi rihagararirwa n’inkuba ndwi, zifitanye isano itaziguye n’ibihe bitatu byo muri Daniyeli igice cya cumi na kabiri, kandi ibyo bimenyekana gusa iyo amahame ya alufa na omega ashyizwe ku murongo ku wundi murongo mu mikoreshereze ishingiye ku miterere y’ukuri y’intambwe eshatu.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

Mu mirongo ibanziriza ako kanya itangazo rivuga ko “igihe kitakiriho,” Kristo yabanje kuvuga iby’inkuba ndwi, zo kimwe n’ukuri ko muri Daniyeli cumi na kabiri—byari bifunzwe ikimenyetso. Imvano n’uruhurirane by’umugabo wambaye imyenda y’ibitaremu wo muri Daniyeli cumi na kabiri uzamuye amaboko yombi ni ugukurwaho ikimenyetso ku gitabo cya Daniyeli, kandi imvano n’uruhurirane bya Kristo Intare yo mu Byahishuwe cumi ni ugushyirwaho ikimenyetso ku nkuba ndwi. Mushiki wacu White ahuza ugushyirwaho ikimenyetso ku nkuba ndwi no gushyirwaho ikimenyetso ku gitabo cya Daniyeli.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Nyuma y’uko aya makuba arindwi avuze amajwi yayo, Yohana ahabwa itegeko nk’iryo Daniyeli yahawe ku byerekeye agatabo gato: ‘Shyiraho ikimenyetso ku byo ayo makuba arindwi yavuze.’ Ibyo birebana n’ibizabaho mu gihe kizaza, kandi bizahishurwa uko bikurikirana.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Inkuba zirindwi zisobanurwa n’Ibyahishuwe igice cya cumi no n’Umwuka w’Ubuhanuzi, ndetse n’amateka y’Abamilerite kuva mu 1840 kugeza mu 1844, akaba asubirwamo mu mateka y’abagabo n’abagore ibihumbi ijana na mirongo ine na bine. Muri uwo mwandiko nyine havuga hati: “Umucyo wihariye Yohana yahawe, ukaba waragaragajwe mu nkuba zirindwi, wari ishusho y’ibizabaho mu gihe cy’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri. Ntabwo byari byiza ko abantu bamenya ibyo bintu, kuko ukwizera kwabo kwagombaga kugeragerezwa byanze bikunze. Mu murongo wateganyijwe n’Imana, ukuri gutangaje cyane kandi kwimbitse kurushaho kwagombaga gutangazwa.” Abamilerite ntibasobanukiwe ko bagombaga guhura no gucika intege kubiri, kuko uko kutabisobanukirwa kwabo kwari kwaragenewe kubagerageza. Abamilerite ntibatekerezaga ko hariho “ukuri kwimbitse kurushaho”; ni ukuvuga ko batari biteze “ihinduka rikomeye ry’ubuhanuzi” mu mateka y’isezerano.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Nubwo “bitari ibyiza ko” abantu b’Abamilerite “bamenya ibyo bintu,” abo ibihumbi ijana na mirongo ine na bine bageragezwa n’ayo mateka nyene, ariko si ukubera kutayumva mu buryo butari ubwende ayo mateka, ahubwo ni ukubera kudasobanukirwa amateka usabwa kumenya. Ni ikigeragezo kimwe, ariko cyahinduwe gusa ku rundi ruhande. Yohana mu Byahishuwe 10, mbere na mbere ahagarariye abo ibihumbi ijana na mirongo ine na bine, kandi mu rwego rwa kabiri gusa akaba ahagarariye urugendo rw’Abamilerite rw’umumarayika wa mbere n’uwa kabiri. Ibi biramenyekana iyo ubonye ko Yohana yabwiwe mbere y’igihe, ku by’ukurya kwe ka gatabo gato, ko kari bumubere uburyohe hanyuma kakamubera ugusharira. Ntabwo byari ibyiza ko Abamilerite bamenya icyo ibyo byasobanuraga, ariko Yohana ahagarariye abantu bamenya mbere y’igihe ibibaho igihe Abamilerite barya ka gatabo gato.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Nuko nja ku marayika, ndamubwira nti: Mpa agatabo gatoya. Arambwira ati: Kenda ukarye; kazatuma inda yawe isharira, ariko mu kanwa kawe kazaba gas sweeti nk’ubuki. Nuko mfata ako gatabo gatoya mu kuboko kwa marayika, ndakarya; kari mu kanwa kanjye gas sweeti nk’ubuki; maze nkiriya, inda yanjye irasharira. Ibyahishuwe 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Yohana abwirwa mbere y’igihe ibyerekeye uburambe busharira-buryoshye bwo kuva mu 1840 kugeza mu 1844, ari bwo mateka agaragazwa mu gice cya cumi. Uko kubaho kugaragazwa mu buryo busobanutse cyane mu mirongo ya cyenda n’iya cumi, kandi nanone kumenyekana mu buryo bugaragara neza mu mirongo ya kabiri kugeza ku wa kane.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> Kandi mu kuboko kwe yari afite agatabo gatoya gafunguye; maze ashyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku butaka, Arangurura ijwi rirenga, nk’igihe intare itontoma; kandi amaze kurangurura, imirabyo irindwi y’inkuba ivuga amajwi yayo. Maze iyo mirabyo irindwi y’inkuba imaze kuvuga amajwi yayo, nari ngiye kwandika; ariko numva ijwi rivuye mu ijuru rimbwira riti: Ibyo iyo mirabyo irindwi y’inkuba yavuze ubifungeho ikimenyetso, kandi ntubyandike. Ibyahishuwe 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“inkuba ndwi ndwi zirindwi” zigereranya “igaragazwa ry’ibizaba” byari kuzabaho munsi y’umumarayika wa mbere n’uwa kabiri, kandi nanone zigereranya “ibizaba mu gihe kizaza bizahishurwa mu rukurikirane rwabyo.” “Inkuba ndwi ndwi zirindwi” zigereranya ukuri yuko amateka y’Abamilerite asubirwamo mu mateka y’abihumbi ijana na mirongo ine na bine, kandi ukuri kwafunguwe mu gihe cy’imperuka mu wa 1798 no gukomeza, kugaragaza ifungurwa ry’ukuri mu minsi y’imperuka y’ubwoko bw’Imana. Yesu wo mu Ibyahishuwe icumi ahuzwa na Yesu wo muri Daniyeli cumi na kabiri. Muri ibyo byanditswe byombi, ishyirwaho ikimenyetso no gufungurwa kw’ukuri kugerageza mu minsi y’imperuka biragaragazwa.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Bamwe bashobora kuvuga ko Yesu ari we uvuga mu murongo wa karindwi, ariko ko Gabrieli ari we uvugana na Daniyeli mu mirongo ya cumi n’umwe na cumi n’ibiri; nyamara bishobora no kumvikana ko Yesu ari we uvuga muri ibyo bice byose uko ari bitatu. Uko byaba biri kose kuri iyo ngingo, ni ijwi rya Kristo rivugira muri Daniyeli, kandi ibihe bitatu by’ubuhanuzi byo mu gice cya cumi na kabiri ni amagambo ya Kristo, kandi ni We ugaragaza ibyo bihe bitatu mu miterere y’ukuri. Ibyo bihe byose uko ari bitatu byashyizweho ikimenyetso, bikabigira ikimenyetso kimwe kigizwe n’ibice bitatu.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Umurongo wa karindwi uvuga ku kurangira kw’ibitangaza, ugaragaza umurimo wa nyuma wa Kristo Ahera Cyane, ubwo azahanagura ibyaha by’ab’ibihumbi ijana na mirongo ine na bine kandi akabashyiraho ikimenyetso. Umurongo wa mbere ugaragaza “ibitangaza,” kandi uwa nyuma muri iyo mirongo itatu na wo ugaragaza “ibitangaza” nk’abahiriwe no gutegereza no guhura no gutenguha kwa mbere. Igihe kiri hagati kigaragaza ubugome bwo kwigomeka kw’abantu mu gihe cy’amakuba y’itegeko ryo ku Cyumweru, kandi nanone kikagaragaza icyo gihe kigana ku itegeko ryo ku Cyumweru nk’igihe cyo kwitegura kw’ab’ibihumbi ijana na mirongo ine na bine. Iyo mirongo yose igaragaza mu buryo butaziguye “ibizaba” ku bwoko bwa Daniyeli “mu minsi y’imperuka.” Iyo mirongo uko ari itatu ivuga ku nsanganyamatsiko yo kwezwa kw’ab’ibihumbi ijana na mirongo ine na bine. Igihe cya mbere gihura n’igihe cya gatatu, kandi igihe cyo hagati kigaragaza kwigomeka kw’isi yose uko igenda yerekeza kuri Harumagedoni.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Niba ibyo bihe bitatu na byo ari inkuba ndwi, noneho iyo mirongo itatu igomba kugaragaza “ibizaba mu gihe kizaza, bizahishurwa mu rutonde rwabyo,” kandi ibyo “bizaba mu gihe kizaza” byahuza n’“isobanurwa ry’ibyabaye munsi y’umumarayika wa mbere n’uwa kabiri” kuva mu 1840 kugeza mu 1844. Hari ukuri kwinshi uyu mutwe wemeye gutandukaniye cyane n’imyumvire y’abapayoniye, nyamara uko kuri kose guhuza n’imyumvire y’abapayoniye. Habayeho ihinduka rikomeye mu buhanuzi kuva ku Bamilerite kugeza ubu. Ihame ry’umunsi uhwanye n’umwaka ni urugero rwa kera ruzwi neza, ariko hari n’izindi. Urugero rw’ihinduka rikomeye mu buhanuzi rugaragazwa mu isano rifitanye n’inkuba ndwi.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Nyuma y’uko Yohana abwiwe mu murongo wa nyuma w’igice ca cumi ko ategerezwa gusubira kuvugishwa, gutyo bikagaragaza cane ko amateka yo mu gice ca cumi yagereranya vyose hamwe ukwimuka kw’Abamillerite n’abashika ku bihumbi ijana na mirongo ine na bine, yahawe urubingo rwo gupimira urusengero, ariko abwirwa gusiga inyuma urugo rw’inyuma.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Nuko nahawe urubingo rusa n’inkoni; marayika arahagarara, aravuga ati: Haguruka, upime urusengero rw’Imana, n’igicaniro, n’abaruramiramo. Ariko urugo rwo hanze y’urusengero urusige, kandi nturupime; kuko rwahawe abanyamahanga: kandi bazakandagira umugi wera amezi mirongo ine n’abiri. Ibyahishuwe 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Igihe urusengero rwagerwanga nyuma ya 1844, Yohana abwirwa kudashyira mu gipimo Abanyamahanga bashushanyijwe nk’urugo rw’inyuma. Iyi shusho yo mu 1844 yagaragazaga ko Imana yari imaze gutoranya umugeni mushya w’isezerano, kandi icyo gihe habaho itandukaniro hagati y’umugeni wayo n’urugo rw’inyuma. Mushiki wacu White abivuga mu buryo busobanutse ko urugo rw’inyuma rugereranya Abanyamahanga kandi ko urusengero rugereranya ubwoko bwatoranyijwe bw’Imana; nimusome gusa igice kivuga ngo, The Outer Court, mu gitabo cyitwa Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Yohana arimo kwerekana Abamillerite, bari bamaze kuba ubwoko bwatoranyijwe bw’Imana mu 1844. Hashyizweho itandukaniro hagati y’Abamillerite, bari bakimara guhura n’ubutumwa buryoshye kandi busharira, n’igisigaye cy’abiyita ab’isi ya Gikristo, cyerekanwa nk’Abanyamahanga.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Urufatiro rwashyizweho kuva mu 1840 kugeza ku gucika intege kwa mbere, kandi urusengero rwuzuye mu gihe cy’itangazwa ry’Ijwi ryo mu Gicuku. Hanyuma haza ugucika intege gukomeye, maze Yohana abwirwa guhaguruka agapima, ariko agasiga abanyamahanga. Yohana arerekana itangizwa ry’urubanza, kandi ni yo mpamvu guhumekerwa n’Imana gukoresha gupima kwa Yohana muri iyo mirongo nk’ikimenyetso cy’urubanza rw’iperereza. Ibyo tumaze kuvuga kuri Yohana nk’ikimenyetso cyo gupima bihuje n’imyumvire isanzwe y’Abadiventisiti, ariko muri uyu murimo, habayeho ihinduka rikomeye mu gusobanukirwa icyo kimenyetso.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Duhuye n’imyumvire y’Abamilerite, twaje kubona ko mu mateka y’Abamilerite nk’uko ahagarariwe na Yohana mu gice cya cumi, harimo no guhanura kw’umuryango ugereranye wari kuzahinduka ibihumbi ijana na mirongo ine na bine. Twamenye ko, uramutse ufashe ibipimo by’amateka y’Abamilerite, maze ugakuramo igihe cy’Abanyamahanga, wabasha kubona urusengero nyir’izina Yohana yapimaga.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Twaje kubona ubuhanuzi bumwe bw’igihe bw’imyaka 2520 burangirira mu 1798, n’ubundi bukarangirira mu 1844, bityo bigahishura igihe cy’imyaka mirongo ine n’itandatu Kristo yubakiyemo urusengero rw’Abamillerite. Yohana yerekanye ko urugo rw’urusengero ari Abanyamahanga, kandi hariho “ibihe by’Abanyamahanga” by’ubuhanuzi.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Kandi bazagwa n’ubugi bw’inkota, kandi bazajyanwa ari imbohe mu mahanga yose; kandi i Yerusalemu hazakandagirirwa n’Abanyamahanga, kugeza igihe cy’Abanyamahanga kizasohoreramo. Luka 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“Ibihe” by’Abanyamahanga biri mu bwinshi, kandi bigereranya ibihe bibiri Isirayeli nyakuri n’Isirayeli y’umwuka byombi byakandagirwagamo. Igihe cya nyuma muri ibyo bihe bibiri byo gukandagirwamo n’ubupagani bukurikirwa n’ubupapa, cyarangiye mu 1798. N’ubwo hari ibyo abantu bashobora kuvuga, “ibihe by’Abanyamahanga” byarangiye mu 1798, hamwe no kuza k’umumarayika wa mbere. Yohana yagombaga gutangira gupima mu 1798, kandi nta na kimwe mbere y’aho. Yashyizwe mu mateka ya 1844, bityo rero gusiga igihe cyarangiye mu 1798, kwari ugusiga urugo rw’inyuma, kandi ubigenje utyo ugaragaza imyaka mirongo ine n’itandatu urusengero rw’Aba-Millerite rwubatswemo n’Intumwa y’Isezerano. Ukuri kwinshi guhuriye kuri ibi bukomoka kuri iri koreshwa, ariko ndimo kubikoresha gusa nk’urugero rw’umucyo utandukanye n’uko abapayiniya basobanukiwe, nyamara ni umucyo utavuguruza ukuri kwa mbere, ahubwo utakiri gushyira mu bikorwa ibihe.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

Ukuri kwihariye kwa mbere ya 9/11 kwari kwaramaze kumenyekana, ariko nyuma ya 9/11 ni bwo kwashinze imizi cyane koko. Ukuri ko Yohana apima urusengero ntigushobora gutandukanywa n’inkuba ndwi, kuko ari mu gice kimwe rwose. Hari ukuri ku byerekeye ishyirwa mu bikorwa ry’inkuba ndwi kwari kwarafunzwe ikimenyetso kugeza igihe “ibitangaza” byo muri Daniyeli igice cya cumi na kabiri bisohorezwa. Ishyirwa mu bikorwa ry’“inkuba ndwi” ryahishuwe nyuma ya Nyakanga 2023 rihura neza rwose n’imirongo itatu yo muri Daniyeli 12, cyangwa se navuga ko riyuzuza mu buryo bwimbitse.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Mushiki White akoresha ijambo complement, si ijambo compliment, kugira ngo asobanure isano iri hagati y’ibitabo bya Danieli n’Ibyahishuwe. Complement, risobanura “kugeza ku butungane,” ni cyo ibyo bitabo byombi by’ubuhanuzi bikorera kimwe ikindi. Inkuba ndwi, igihe zifunguwe muri Danieli igice cya cumi na kabiri nyuma ya Nyakanga 2023, zigeza ku butungane ubutumwa burimo. Igifungura izo nkuba ndwi ni ihame rya alufa na omega rifatanijwe n’imiterere y’ukuri.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

“Ibihe” by’Abanyamahanga byasohojwe mu 1798, kandi bihagarariye ibihe bibiri by’imyaka 1260, aho ubupagani hanyuma ubupapa byakandagiraga ahera n’ingabo. Mu gihe cyo gupima urusengero, tugomba gusiga urugo rw’inyuma, kandi urwo rugo rw’inyuma rugera ku 1798, ariko nyuma ya 1844, igihe ntikikiriho. Uyu munsi, imyaka 1260 ihagarariye gusa igihe kigaragaza itandukaniro riri hagati y’urusengero n’urugo rw’inyuma. Ni yo mpamvu, uhereye ku wa 18 Nyakanga 2020 kugeza muri Nyakanga 2023, uko gukandagira hasi kwasojwe. Gupima urusengero uyu munsi, bifatanyije n’inkuba ndwi zihagarariye isobanurwa ry’urutonde rw’ibyabaye byabayeho munsi y’ubutumwa bw’umumarayika wa mbere n’uwa kabiri, ni umurimo Yohana yashinzwe. “Umurimo wacu ukomeye” ni “uguhuza” ubutumwa bw’abamarayika batatu, bityo tukagaragaza umurimo w’ubuhanuzi utigeze ukorwa mu mateka y’isezerano yabanje, kandi ni gake cyane ukorwa no muri iki gihe. Iyo dusize urugo rw’inyuma ruhagarariye ibihe by’Abanyamahanga, tuba dusize imyaka 1260 y’itotezwa rya gipapa ryarangiye mu gihe cy’iherezo mu 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Urusengero rwubatswe mu gihe cy’imyaka mirongo ine n’itandatu mu mateka y’Abamillerite rugaragaza urusengero rwubakwa uhereye muri Nyakanga 2023 kugeza mbere gato y’itegeko ryo ku Cyumweru. Ayo mateka ni cyo gihe cy’inkuba ndwi, “ibyabaye bizaza,” ari byo “bizahishurwa mu rukurikirane rwabyo,” si uko bishobora kuzahishurwa, ahubwo ko byanze bikunze bizahishurwa.

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Iyo dushyize hamwe amateka y’umumarayika wa mbere n’ay’umumarayika wa kabiri, tubona ko ayo mateka atangirana no gucika intege kwa alufa kandi akarangirana no gucika intege kwa omega. Iyo duhuje ibimenyetso by’ubuhanuzi biri mu mateka y’umumarayika wa mbere kuva mu 1840 kugeza ku wa 19 Mata 1844 n’ibimenyetso by’umumarayika wa kabiri wageze muri icyo gihe agakomereza kugeza ku kuza kw’uwa gatatu ku wa 22 Ukwakira 1844, tubona ibihe bibiri byombi bitangirana kandi bikarangirana no kuza kw’umumarayika. Amateka ava ku wa mbere ajya ku wa kabiri agaragaza amateka ava ku wa kabiri ajya ku wa gatatu.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Ubuhamya bw’ubuhanuzi bugaragaza ko iyi mvugururire ari iy’ukuri buboneka muri alufa na omega by’iyo mvugururire. Imirongo ibiri ibangikanye ishyizwe hamwe, kandi intangiriro n’iherezo bya yombi bigaragaza ukuza kw’umumarayika. Hanyuma, iyo ihujwe, umurongo ku murongo, ikabumbirwa hamwe ikaba umurongo umwe, intangiriro iranga ugutenguha kwa mbere, naho iherezo rikagaragaza ugutenguha gukomeye. Ikindi gihamya kiboneka mu mahame ya alufa na omega agaragaza ko iherezo riruta intangiriro. Ugutenguha kwa alufa kurangirana n’ugutenguha gukomeye kwa omega kugaragaza ikigize gito n’ikigize kinini cya alufa na omega.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Iyo dutangiriye ku wa 19 Mata 1844, (ukugera kwa marayika wa kabiri kuganisha ku kugera kwa marayika wa gatatu ku wa 22 Ukwakira 1844); kandi tukongera tugatangirira umurongo wa kabiri ku wa 11 Kanama 1840, urangirira ku wa 19 Mata 1844, dusanga ugucika intege kwo ku wa 19 Mata 1844 ari ko alpha na omega by’umurongo w’ubuhanuzi ukomoka ku guhuza umurongo w’ubuhanuzi wa marayika wa mbere n’uwa kabiri.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Ku iherezo ry’icyo gihe, ufite marayika wa gatatu ugera hamwe na marayika wa kabiri, bityo bikagereranya 9/11, n’amajwi abiri ya marayika ukomeye wo mu Byahishuwe igice cya cumi n’umunani. Ayo majwi yombi ni ubutumwa bwa marayika wa kabiri n’ubwa marayika wa gatatu, kandi abo bamarayika bombi bakozanyijeho ku wa 22 Ukwakira 1844, kandi bongera guhura igihe ayo mateka yombi ahurijwe hamwe umurongo ku murongo. Ayo mateka ahurijwe hamwe muri ubwo buryo agaragaza amateka ava ku gutenguhwa kwa mbere akagera ku gutenguhwa gukomeye, kandi ikimenyetso cy’inzira cyo hagati muri ayo mateka mu gihe cy’Abamillerite cyari inama yo mu nkambi ya Exeter aho amatsinda abiri y’abaramya yagaragajwe, ahagarariye ubwigomeke bw’inkumi z’ibipfu mu mugani, kandi kigaragaza ko ikimenyetso cy’inzira cyo hagati ari ubwigomeke.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Imirabyo irindwi igereranya amateka y’ubutumwa bw’umumalayika wa mbere n’ubw’umumalayika wa kabiri bihujwe, umurongo ku wundi murongo; bityo bigaragaza amateka ava ku gucika intege kwa mbere kugeza ku gucika intege gukomeye mu mateka y’abihumbi ijana na mirongo ine na bine. Gusobanukirwa icyo ayo mateka ahanura bihura mu buryo nyabwo n’ubutumwa bugereranywa muri Daniyeli cumi na kabiri nk’ubwari bwarabitswe ikimenyetso kugeza mu gihe cy’imperuka.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Tuzakomeza iki cyigisho mu nyandiko ikurikira, ariko ndasiga igice cy’iyerekwa rya nyuma rya Danieli kivuga gusa ku mwerekano wa Danieli werekeye ubwoko bw’Imana mu minsi y’imperuka. Zirikana, mu rwego rw’itegeko ryo kubanza kuvugwa, ko mu murongo wa mbere Danieli ari mu rwego rw’abasobanukiwe iyerekwa. Ikintu cya mbere kivugwa muri iryo yerekwa ni ishusho ya Danieli nk’umunyabwenge usobanukiwe, kandi imirongo icyenda ya nyuma yose ivuga ku banyabwenge basobanukiwe ku munsi wa makumyabiri na kabiri.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Mu mwaka wa gatatu wa Kuro umwami w’u Buperesi, Daniyeli, wari wariswe Beluteshazari, yahishuriwe ikintu; kandi icyo kintu cyari ukuri, ariko igihe cyagenwe cyari kirekire. Abyumva neza, kandi asobanukirwa n’iyerekwa.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Muri iyo minsi jyewe Daniyeli nari maze ibyumweru bitatu byuzuye. Sinariye ibyokurya biryoshye, kandi inyama cyangwa vino ntibyigeze byinjira mu kanwa kanjye, habe no kwisiga amavuta sinabikoze na mba, kugeza aho ibyumweru bitatu byuzuye birangiriye. Ku munsi wa makumyabiri n’uwa kane w’ukwezi kwa mbere, nkiri ku nkengero z’uruzi runini rwitwa Hidekeli, nuko nzamura amaso yanjye, ndareba, maze dore

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> umugabo umwe wari wambaye imyenda y'igitare yitwa linu, kandi mu rukenyerero yari akenyeshejwe izahabu nziza y'i Uphazi; umubiri we na wo wari umeze nk'ibuye rya berili, mu maso he hasa n'ukubakirana kw'umurabyo, amaso ye ameze nk'amatabaza y'umuriro, amaboko ye n'ibirenge bye bisa mu ibara n'umuringa usennye neza, kandi ijwi ry'amagambo ye rimeze nk'ijwi ry'imbaga y'abantu.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Nuko Daniyeli jyenyine wabonye iryo yerekwa; kuko abagabo bari kumwe nanjye batabonye iryo yerekwa; ariko bagwirwa no guhinda umushyitsi gukomeye, bituma bahunga kugira ngo bihishe. Ni cyo cyatumye nsigara jyenyine, mbona iri yerekwa rikomeye, kandi imbaraga zose zanshiramo; kuko ubwiza bwanjye bwahindukiyemo kononekara, kandi nta mbaraga nasigaranye.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Ariko numva ijwi ry’amagambo ye; kandi ubwo numvaga ijwi ry’amagambo ye, nuko ngwa mu bitotsi byinshi nubitse umutwe hasi, mu maso hanjye hareba ku butaka. Nuko dore, ikiganza kirankoraho, kinshyira ku mavi no ku biganza byanjye. Maze arambwira ati,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> Yewe Daniyeli, mugabo ukundwa cyane, menya amagambo nkubwira, uhagarare wemye: kuko ari iwawe nonaha natumwe.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Nuko amaze kumbwira iryo jambo, mpagarara ntigita. Hanyuma arambwira ati,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Ntutinye, Daniyeli; kuko uhereye ku munsi wa mbere washyize umutima wawe ku gusobanukirwa no kwicisha bugufi imbere y’Imana yawe, amagambo yawe yarumviswe, kandi nazanywe n’amagambo yawe. Ariko umutware w’ubwami bw’u Buperesi yandwanyije iminsi makumyabiri n’umwe; ariko dore, Mikayeli, umwe mu batware bakuru, araza arantabara; nanjye nsigara aho hamwe n’abami b’u Buperesi.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Noneho naje kukumenyesha ibizaba ku bwoko bwawe mu minsi y’imperuka, kuko iyerekwa rikireba iminsi myinshi.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Nuko amaze kumbwiye ayo magambo, mpita nubika umutwe ndeba hasi, ndaceceka. Maze dore haje usa n’ishusho y’abana b’abantu ankora ku minwa; ni bwo mpembura akanwa kanjye, ndavuga, mbwira uwari uhagaze imbere yanjye,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Databuja wanjye, kubera ibyo neretswe agahinda kanjye kansubiriyeho, kandi nta mbaraga nkiri na zo. Mbese umugaragu wa databuja nk’uyu yabasha ate kuvugana na databuja nk’uyu?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> kuko ku bwanjye, uwo mwanya imbaraga zansizemo rwose, ndetse n’umwuka ntiwari ukinsigayemo. Nuko haza kongera undi umeze nk’ufite ishusho y’umuntu arankoraho, arankomeza, Aravuga ati,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Yewe muntu ukundwa cyane, ntutinye: amahoro abe kuri wowe, komera, koko, komera. Nuko amaze kumbwira, ndakomera, ndavuga nti: Databuja navuge; kuko unkomeje. …

> 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.

> Ariko wowe, Daniyeli, uhine ayo magambo, ushire ikimenyetso kuri iki gitabo, ugeze ku gihe cy’imperuka: benshi bazajya hirya no hino, kandi ubumenyi buziyongera.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Nuko Daniyeli ndareba, mbona hahagaze abandi babiri, umwe ku nkombe imwe y’uruzi, undi ku yindi nkombe y’uruzi. Maze umwe abaza wa muntu wari yambaye imyenda y’igitare, wari hejuru y’amazi y’uruzi, ati: “Ibi bitangaza bizageza ryari ku iherezo?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Nuko numva uwo mugabo wari wambaye imyenda y’igitare cyiza, wari hejuru y’amazi y’umugezi, ubwo yazamuraga ukuboko kwe kw’iburyo n’ukw’ibumoso abyerekeza mu ijuru, arahira Uhoraho uhoraho iteka ryose ko ibyo bizamara igihe kimwe, n’ibihe bibiri, n’igice cy’igihe; kandi ubwo azaba amaze gutatanya imbaraga z’ubwoko bwera, ibyo byose bizaba birangiye.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Nuko numvise, ariko sinabisobanukirwa; ni ko kuvuga nti: Mwami wanjye, iherezo ry’ibi bintu rizaba irihe?

> 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.

> Nuko aramubwira ati: Genda, Daniyeli; kuko aya magambo afunzwe kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, babe abazungu, kandi bageragezwe; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bo bazasobanukirwa.

> 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.

> Kandi uhereye igihe igitambo cya buri munsi kizavanwaho, maze hagashyirwaho ikizira giteza umusaka, hazaba iminsi igihumbi na magana abiri na mirongo cyenda.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Hahirwa uwutegereza, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Ariko wowe jya mu nzira yawe kugeza ku iherezo; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku mperuka y’iminsi. Daniyeli 10:1–18; 12:4–13.

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