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# The Book of Daniel - Number Ninety-Nine

Igitabo cya Daniyeli - Nimero Mirongo Cyenda n’Icyenda

The Last Days and the Judgment of God: Unveiling Prophetic Insights

Iminsi y’Iherezo n’Urubanza rw’Imana: Guhishurwa kw’Ubushishozi bw’Ubuhanuzi

Author

Jeff Pippenger

Published

February 29, 2024

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The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.

“Iminsi ya nyuma” igereranya itangazwa ryo gufungurwa kw’urubanza mu rugendo rw’umumarayika wa mbere, kandi mu rugendo rw’umumarayika wa gatatu, hatangazwa isoza ry’urubanza. Mu “minsi ya nyuma” ubwoko bw’Imana bwarahagurutswe kandi buracyahagurutswa kugira ngo butangaze urubanza rw’Imana, ariko kugira ngo umuntu abe intumwa y’urubanza rw’Imana, agomba gusobanukirwa urubanza. Ikiranga cy’ingenzi cy’Abadiventisiti b’i Lawodikiya, haba icyiciro cy’abize n’icyiciro cy’abatize, ni uko batazi urubanza rw’Imana. Abahanuzi bose bavuga by’umwihariko ku minsi ya nyuma kurusha iminsi babayemo.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.

> “Buri wese mu bahanuzi ba kera ntiyavuze cyane ku gihe cyabo kurusha uko yavugiye igihe cyacu, ku buryo ubuhanuzi bwabo bukomeza kugira imbaraga kuri twe. ‘Ibyo byose byababayeho ngo bibe ingero; kandi byandikiwe kutuburira twebwe, abo imperuka z’isi zagezeho.’ 1 Abakorinto 10:11.” Selected Messages, igitabo cya 3, 338.

All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.

Abahanuzi bose bahuje; bityo ubuhanuzi bwabo bwose butanga ishusho imwe n’iyo shusho ni iy’iminsi y’imperuka, ari yo minsi y’urubanza.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Kandi imyuka y’abahanuzi igengwa n’abahanuzi. Kuko Imana atari yo nyir’akaduruvayo, ahubwo ni iyo amahoro, nk’uko biri mu matorero yose y’abera. 1 Abakorinto 14:32, 33.

Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.

Yerusalemu yo mu iyerekwa rya Ezekiyeli ritangirira mu gice cya munani, ni itorero ry’Imana, ari ryo Torero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya mu minsi y’imperuka. Ibice bya munani n’icya cyenda bya Ezekiyeli, bigaragaza amatsinda abiri y’abaramya mu isoza ry’urubanza rw’inzu y’Imana. Itsinda rimwe rigereranywa n’abagabo makumyabiri na batanu b’abakuru bunama berekeye izuba, ariko abaniha kandi bakaririra ibizira bikorerwa mu itorero no mu gihugu, bahabwa ikimenyetso cy’Imana. Mu gice cya cumi na kimwe, iyerekwa rya Ezekiyeli rikomeza kwerekana ishusho y’igihano cy’abo bagabo makumyabiri na batanu bunamira izuba.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.

> Nuko umwuka uranterura, unjyana ku irembo ry’iburasirazuba ry’inzu y’Uwiteka, rireba iburasirazuba; maze dore, ku muryango w’irembo hari abagabo makumyabiri na batanu; muri bo mbona Yaazaniya mwene Azuri, na Pelatiya mwene Benaya, abatware b’ubwoko. Maze arambwira ati: Mwana w’umuntu, aba ni bo bagambanira ikibi, kandi batanga inama mbi muri uyu murwa; bavuga bati: Igihe ntikiragera; nimucyo twubake amazu: uyu murwa ni isafuriya, natwe tukaba inyama. Nuko bahanurire, bahanurire aba, wa mwana w’umuntu we. Maze Umwuka w’Uwiteka unzaho, arambwira ati: Vuga uti: Uku ni ko Uwiteka avuga; uko ni ko mwavuze, mwa nzu ya Isirayeli mwe; kuko nzi ibizamuka mu mitima yanyu, buri kimwe cyose. Mwongereye abishwe banyu muri uyu murwa, kandi mwujuje inzira zawo intumbi z’abishwe. Ni cyo gituma Uwiteka Imana ivuga iti: Abanyu bishwe mwashyize hagati yawo, ni bo nyama, kandi uyu murwa ni isafuriya; ariko mwebwe nzabakuzamo rwagati. Mwatinye inkota; nanjye nzabazanira inkota, ni ko Uwiteka Imana ivuga. Kandi nzabakuzayo rwagati, mbagabize mu maboko y’abanyamahanga, kandi nzasohoza imanza muri mwe. Ezekiyeli 11:1–9.

Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.

Yerusalemu hagaragajwe nk’“inkono,” kandi abantu bari i Yerusalemu ni bo “nyama” iri gutekerwa muri iyo nkono, ari yo rwabya. Urubanza rw’ababi rushyirwa mu bikorwa n’abamarayika bafite intwaro zo kurimbura mu maboko yabo, mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine (kuko Sister White avuga ko gushyirwaho ikimenyetso ko muri Ezekieli igice cya cyenda ari ko kumwe no gushyirwaho ikimenyetso ko mu Ibyahishuwe igice cya karindwi), rurimo ukuri k’uko ababi bakurwa muri Yerusalemu. Mu itegeko ryo ku Cyumweru rigiye kuza vuba, Yerusalemu yo mu buryo bw’umwuka izezwa kandi izashyirwa hejuru nk’ibendera risumba imisozi yose.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Kandi bizaba mu minsi y’imperuka ko umusozi w’inzu y’Uwiteka uzashinga imizi ku gasongero k’imisozi, kandi uzashyirwa hejuru y’udusozi; amahanga yose azawutemberaho awugana. Kandi abantu benshi bazagenda bavuga bati: Nimuze, tuzamuke tujye ku musozi w’Uwiteka, ku nzu y’Imana ya Yakobo; kandi azatwigisha inzira ze, natwe tuzagenda mu mihanda ye: kuko i Siyoni ari ho hazaturuka amategeko, kandi ijambo ry’Uwiteka rizaturuka i Yerusalemu. Yesaya 2:2, 3.

The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.

Ugusukurwa kuzakorerwa i Yerusalemu mu gihe cy’itegeko ryo ku cyumweru, ni ugukurwaho kw’Abadiventisiti b’i Lawodikiya, aho hasigara gusa Abadiventisiti b’i Filadelifiya. Icyo gihe imiterere y’amategeko y’icyo kigo ikomatanyije iba irangiye, kuko guverinoma ya Leta Zunze Ubumwe za Amerika ari yo rwego rugenzura muri uwo murongo w’amategeko washyizweho mu 1863; kandi igihe guverinoma ya Leta Zunze Ubumwe za Amerika ishyira ku gihugu kubahiriza umunsi wo ku cyumweru, imiterere y’icyo kigo ikomatanyije cy’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi iba iseswe mu buryo bw’amategeko, cyangwa se birashoboka ko izina ryaryo rihindurwa mu buryo bw’amategeko rikaba ikintu kiri mu murongo w’Itorero ry’Abadiventisiti b’Umunsi wo Ku Cyumweru.

When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.

Iyo abanyabyaha bo muri Yerusalemu bakuwemo n’abamarayika barimbura, nk’uko bakurwa mu nkono, itorero ry’Abadiventisiti b’i Lawodikiya rirangira, maze urugendo rw’i Filadelifiya rugahinduka Yerusalemu yo mu buryo bw’umwuka, izamurwa nk’ibendera. Mika abwira abakuru, abo Yesaya yita abagabo b’abakobanyi, bitaga umucyo umwijima n’umwijima umucyo; kandi binyuze mu kibazo, agaragaza ko abo bakuru bari bakwiriye kuba baramenye “urubanza.” Bari bakwiriye kuba baramenye igihe cyo kugendererwa kwabo.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.

> Maze ndavuga nti: Nimwumve, ndabinginga, mwa batware ba Yakobo mwe, namwe bakuru b’inzu ya Isirayeli; mbese si mwe mukwiriye kumenya ubutabera? Mwanga icyiza, mugakunda ikibi; mukabakuraho uruhu rwabo, n’inyama zabo mukazikura ku magufwa yabo; kandi murya n’inyama z’ubwoko bwanjye, mukababaga uruhu rwabo; mukavuna amagufwa yabo, mukayatemagura nk’ibishyirwa mu nkono, kandi nk’inyama ziri mu nkono itetsemo. Mika 3:1–3.

God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”

Imana yashatse, kandi n’ubu iracyashaka, ko ubwoko bwayo bwo mu minsi y’imperuka “bumenya urubanza,” kandi urubanza si igitekerezo kimwe rukumbi. Ni amateka agenda atera imbere, arimo ibice byinshi n’ibimenyetso by’ingenzi byihariye. Ni igihe cy’ubuhanuzi cyatangiye mu wa 1798, kandi gikomeza kugeza ku iherezo ry’igihe cy’imyaka igihumbi. Ni urubanza rw’iperereza kandi ni n’urubanza rwo gushyira mu bikorwa. Rukorerwa kuri buri muntu wese wigeze kubaho ku mubumbe w’isi, kandi no ku bamarayika birukanywe mu ijuru. Ibihe by’urubanza ni ugusobanukirwa kw’ingenzi cyane ku bizerwa b’Imana bo mu minsi y’imperuka, kuko igisubizo ku kibazo cya Mika ari iki: “yego, Isirayeli igomba gusobanukirwa urubanza.”

Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”

Yeremiya agaragaza ko abagabo bakuze bo muri Yerusalemu bo mu minsi y’imperuka bahagarariye iherezo ry’“ubugome bwo gusubira inyuma buhoraho,” nk’uko bigaragazwa n’ibihe bine by’ukwigomeka kugenda kwiyongera, bishushanywa n’ibizira bine bigenda byiyongera byo muri Ezekiyeli igice cya munani. Yeremiya agaragaza ko abo bagabo bakuze bibereye mu by’ubupfumu n’ubugambanyi bw’imyuka, kuko “baramya” “izuba, ukwezi n’ingabo zose zo mu ijuru.” Agaragaza ko bagomba “kugwa, ntibongere kubyuka,” kuko “banze ijambo ry’Uwiteka.” Binyuze kuri ibi biranga, Yeremiya agaragaza ko abo “bantu batazi urubanza rw’Uwiteka.”

> At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.

> Muri icyo gihe, ni ko Uwiteka avuga, bazakura amagufwa y’abami b’u Buyuda, n’amagufwa y’ibikomangoma byaho, n’amagufwa y’abatambyi, n’amagufwa y’abahanuzi, n’amagufwa y’abatuye i Yerusalemu, bayakure mu mva zabo; maze bayasandaze imbere y’izuba n’ukwezi n’ingabo zose zo mu ijuru, ibyo bakunze, ibyo bakoreye, ibyo bakurikiye, ibyo bashatse, n’ibyo baramye; ntibazayateranya kandi ntibazayahamba; azaba nk’amase ku butaka. Kandi urupfu ruzatoranywa aho gutoranya ubugingo n’abasigaye bose bo muri uyu muryango mubi, abasigaye hose aho nabirukaniye, ni ko Uwiteka Nyiringabo avuga. Kandi uzababwire uti: Uku ni ko Uwiteka avuga: Mbese iyo umuntu aguye ntabyuka? Cyangwa iyo umuntu ayobye ntiyagaruka? Ni iki gitumye ubu bwoko bw’i Yerusalemu busubira inyuma, bugasubira inyuma iteka? Bafashe ubushukanyi bungana n’urufatiro, banga kugaruka. Narateze amatwi numva, ariko ntibavuze ibikwiriye; nta muntu n’umwe wihannye ibyaha bye ngo avuge ati: “Nakoze iki?” Umuntu wese yisubiriye mu nzira ye, nk’ifarashi yihutira kwinjira ku rugamba. Ndetse n’igishondabagabo cyo mu kirere kimenya ibihe byacyo byagenwe; n’intungura n’umusambi n’intashya byitondera igihe cyo kuza kwabyo; ariko ubwoko bwanjye ntibumenya amateka y’Uwiteka. Ni gute muvuga muti: “Turi abanyabwenge, kandi amategeko y’Uwiteka ari kumwe natwe”? Dore rwose, ikaramu y’abanditsi yayakoze ubusa. Abanyabwenge bakozwe n’isoni, bahagaritswe umutima kandi barafashwe; dore banze ijambo ry’Uwiteka; none se ubwenge bafite ni ubuhe? Yeremiya 8:1–9.

In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”

Mu gice cya gatanu, Yeremiya yerekana ko abatamenya urubanza rw’Uwiteka ari “abapfapfa.”

> Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.

> Nimujye hirya no hino mu mihanda y’i Yerusalemu, murebe noneho, mumenye, mushakishirize no mu bibuga byaho, niba mwabona umuntu, niba hariho ukora ibitunganye, ushaka ukuri; nanjye nzahababarira. Kandi nubwo bavuga bati: Uwiteka ariho; ni ukuri, bararahira ibinyoma. Uwiteka, mbese amaso yawe ntiyite ku kuri? Warabakubise, ariko ntibababaye; warabarimbuye, ariko banga kwemera gucyahwa: banangiye mu maso habo kurusha urutare; banga kugaruka. Ni cyo cyatumye mvuga nti: Ni ukuri, aba ni abakene; ni abapfu; kuko batazi inzira y’Uwiteka, cyangwa amateka y’Imana yabo. Yeremiya 5:1–4.

In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.

Mu minsi y’imperuka, U-Adiventisiti bw’i Lawodikiya, abo bagereranywa n’inkumi z’ibipfapfa zo mu mugani w’inkumi icumi, Sister White agaragaza ko zishushanya “uburambe bw’ubwoko bw’Abadiventisiti,” “ntibazi inzira y’Uwiteka, cyangwa urubanza rw’Imana yabo.” Mu gice gikurikiyeho Yeremiya agaragaza ko “inzira” y’Uwiteka ari yo “nzira za kera,” nyamara Abadiventisiti b’i Lawodikiya b’ibipfapfa banga kuzigenderamo, cyangwa kumvira ijwi ry’impanda. “Impanda” ni ikimenyetso cy’urubanza, ari na rwo, koko, Abadiventisiti b’i Lawodikiya b’ibipfapfa batazi.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze ibyerekeye inzira za kera, mumenye aho inzira nziza iri, maze muyigendemo; ni bwo muzabonera imitima yanyu uburuhukiro. Ariko bo baravuga bati: Ntituzayigendamo. Kandi nabashyiriyeho abarinzi, nti: Nimwumve ijwi ry’impanda. Ariko bo baravuga bati: Ntituzaryumva. Nuko nimwumve, mwa mahanga mwe, mumenye, waateraniye hamwe we, ibiri muri bo. Wumve, wa si we: dore, nzazanira ubu bwoko ibyago, ari byo mbuto y’ibitekerezo byabo, kuko batumviye amagambo yanjye, kandi amategeko yanjye bayanze. Yeremiya 6:16–19.

The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.

“Ikibi” bizanirwa “iteraniro” ryinangiye “kumva ijwi ry’impanda,” no “kugendera” mu “nzira za kera,” aho “kuruhuka” kw’imvura y’itumba byaheraga kuboneka, bibaho igihe “iteraniro” “ryanga amategeko Ye” ku cyumweru-cy’itegeko kizaza vuba.

The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.

Ishyirwa mu bikorwa k’inshuro eshatu kwa Eliya kigaragaza umurimo w’intumwa n’uw’umuryango ugenda mu gihe cy’urubanza nyubahirizategeko, rutangira ku itegeko ryo ku Cyumweru rigiye kuza vuba. Bifitanye isano ya bugufi n’ishyirwa mu bikorwa k’inshuro eshatu kwa Eliya ni ishyirwa mu bikorwa k’inshuro eshatu kw’intumwa itegura inzira y’Umugabuzi w’Isezerano. Ishyirwa mu bikorwa k’inshuro eshatu kw’intumwa itegura inzira kigaragaza umurimo ukorwa n’intumwa n’umuryango ugenda mu gihe cy’urubanza rw’iperereza. Intumwa itegura inzira, na Eliya, ni amashyirwa mu bikorwa abiri ya bugufi y’inshuro eshatu afitanye isano, nk’uko bimeze no ku ishyirwa mu bikorwa k’inshuro eshatu kwa Roma n’ishyirwa mu bikorwa k’inshuro eshatu k’ukugwa kwa Babuloni, nyamara bifite itandukaniro rikomeye rifitanye isano n’urubanza rw’Imana.

The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.

Imikoreshereze itatu bya Eliya n’imikoreshereze itatu y’intumwa itegura inzira y’Intumwa y’Isezerano bifitanye isano n’imirimo ibiri itandukanye y’urubanza isohozwa n’Imana, ikoresheje intumwa yayo yatoranyije n’umuryango wifatanya n’ubutumwa bw’iyo ntumwa. Iyo mirimo yombi ifitanye isano n’ibihe bibiri bitandukanye by’urubanza, nubwo habaho ugusobana hagati y’ibimenyetso.

The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.

Umurimo wa Eliya wa gatatu kandi wa nyuma ufitanye isano n’urubanza nyubahirizategeko rw’ubumwe bw’impande eshatu bwa Babuloni ya none, kandi umurimo w’intumwa itegura inzira, ufitanye isano n’urubanza rw’igenzura no kwezwa kw’ubwoko bw’Imana. Malaki igice cya gatatu, gitangizwa n’umurongo wa nyuma w’igice cya kabiri.

> Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.

> Mwananije Uwiteka amagambo yanyu. Nyamara muravuga muti: “Twamunanije dute?” Ni uko muvuga muti: “Umuntu wese ukora ibibi ni mwiza imbere y’Uwiteka, kandi abanezererwa na bo”; cyangwa muti: “Imana y’urubanza iri he?” Dore, nzatuma intumwa yanjye, kandi izambanziriza inzira imbere yanjye; kandi Umwami, uwo mushaka, azaza mu rusengero rwe atunguranye, ni we Ntumwa y’isezerano, uwo mwishimira; dore, azaza, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde wabasha kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara ubwo azaba agaragaye? Kuko ameze nk’umuriro w’umucuzi ushungura, kandi ameze nk’isabune y’abamesyi b’imyenda. Kandi azicara nk’ushungura ifeza kandi akayitunganya; kandi azatunganya bene Lewi, akabacengeza nk’uko bacengera izahabu n’ifeza, kugira ngo batambire Uwiteka ituro rikiranuka. Ni bwo ituro ry’Abayuda n’iry’i Yerusalemu rizashimisha Uwiteka, nk’uko byari biri mu minsi ya kera, no mu myaka ya mbere. Malaki 2:17–3:4.

In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.

Mu minsi y’imperuka, nk’uko ubuhamya bwa Malaki bubivuga, Imana irushye n’Abadivantisiti b’i Lawodikiya bakomeje kwizirika ku bugome bwo mu 1888. Ubugome bwo mu 1888 bwashushanyijwe n’ubwigomeke bwa Kora, Datani na Abiramu, kandi impaka y’inyigisho yari mu bwigomeke bwa Kora yari iy’uko abakora ibibi baguma ari abakiranutsi imbere y’Uwiteka.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Nuko Kora, mwene Izuhari, mwene Kehati, mwene Lewi, na Datani na Abiramu, bene Eliyabu, na Oni, mwene Peleti, bo mu muryango wa Rubeni, bafata abantu; bahagurukira imbere ya Mose bari kumwe n’abana ba Isirayeli bamwe na bamwe, abatware magana abiri na mirongo itanu b’iteraniro, bazwi mu iteraniro, abantu b’ibyamamare; bateranira kurwanya Mose no kurwanya Aroni, barababwira bati: Mwihaye ibirenze urugero, kuko iteraniro ryose ari iryera, umuntu wese muri bo ni uwera, kandi Uwiteka ari hagati muri bo; ni iki gituma mwishyira hejuru y’iteraniro ry’Uwiteka? Kubara 16:1–3.

In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.

Mu minsi y’imperuka, Imana irambiwe n’U-Adiventisime bwa Lawodikiya bukomeje gushikama ku bugome bwo mu 1957, ari bwo gusa kugaragaza k’ubugome bwo mu 1888, bwashyizwe mu itangazo ryemewe ku mugaragaro. Igitabo, Questions on Doctrine cyashimangiye mu buryo budakuka ubugome bwo mu 1888, ari na bwo bwari isubirwamo ry’ubugome bwa Kora, Datani na Abiramu, nk’uko bivugwa n’ubuhamya bwa marayika wabwiye Mushiki wa White ko agomba kuguma muri konferanse yo mu 1888, kugira ngo yandike iryo subirwamo ry’amateka y’ubugome bwa Kora. Abagabo magana abiri na mirongo itanu b’ibikomerezwa bateraniye hamwe na Kora, Datani na Abiramu, barwanya Mose, wari uhagarariye Imana muri ubwo bugome.

The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.

Abo bagabo makumyabiri na batanu bunamira izuba muri Ezekiyeli igice cya munani, bagereranya kimwe cya cumi, cyangwa icya cumi, cy’abagabo magana abiri na mirongo itanu bositse imibavu mu bugome bwa Kora, Datani na Abiramu, ari bo bashushanyaga abayobozi b’ubwigomeke bwo mu 1888, ubwo bugome bwabo bw’inyigisho bukaza kwemezwa mu buryo bwemewe mu 1957, igihe hageraga ku isohorwa ry’igitabo Questions on Doctrine.

The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.

Ubugome bwa Kora, Datani na Abiramu bwanze “urubanza” Imana yari yaraciriye, ibategeka kuzerera mu butayu imyaka mirongo ine. U-Adiventisime w’i Lawodikiya watangiye kuzerera mu butayu bwa Lawodikiya mu mwaka wa 1863, nyuma y’uko banze ubutumwa bw’i Lawodikiya bwatanzwe mu wa 1856, bwavuyemo urubanza rwo kuzerera mu butayu indi myaka myinshi, bitewe no kubura kwizera kwabo. Mu bugome bwo mu wa 1888, bari bagikomeje kutemera kwakira ubutumwa bw’i Lawodikiya bwazanywe n’Abakuru Jones na Waggoner.

Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.

Abigometse mu 1888 si uko banze gusa ubutware bw’umwuka bw’Abakurambere Jones na Waggoner, ahubwo banze n’ubutware bw’umuhanuzi w’umugore Ellen White n’ubutware bwa Mwuka Wera na bwo, kuko bakoze bakurikije igitekerezo cy’uko iteraniro ryose ryari ryera ku rugero rungana.

In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”

Mu 1863, bari baragarutse kurira hamwe n’umuhanuzi w’ikinyoma w’i Beteli, maze mu kubikora amaherezo bemera insobanuro y’agakiza yari ihagarariwe no kwigomeka kwa Kora, hanyuma bashyira ku mugaragaro iyo nyigisho y’ikinyoma mu gitabo, Questions on Doctrine. Iyo nyigisho ni insobanuro y’ibinyoma y’“gutsindishirizwa no kwizera.”

The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.

Ubugome bwo mu 1863 bwabaye intangiriro yo kwanga amabuye y’agaciro ya Miller yagaragarijwe ku bisate bibiri bya Habakuki. Mu gice cya kabiri cya Habakuki, “impaka” zo ku murongo wa mbere amaherezo zitanga amatsinda abiri y’abaramya, agaragazwa n’ukutumvikana kwabo ku butumwa bwatindaye.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Dore, umutima we wishyize hejuru ntutunganye muri we; ahubwo umukiranutsi azabeshwaho no kwizera kwe. Habakkuk 2:4.

The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.

“Kwizera” kw’“abakiranutsi” mu “mpaka” yo muri Habakuki igice cya kabiri, kwari gushingiye ku “iyerekwa” ryari ryaranditswe mu buryo bugaragara ku bisate. Mu bugome bwo kwigomeka bwo mu 1863, intambwe ya mbere yo gukuraho ibyari byanditswe ku bisate yakozwe n’abari batakigifite kwizera kw’“abakiranutsi.” Ukwigomeka kwa 1863 kwagereranyaga imbuto ya mbere y’ubwigomeke bwari kuzaheruka kwimika mu 1957 ubusobanuro bw’ibinyoma bw’inyigisho yo gutsindishirizwa no kwizera.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Mu mbabazi Zayo nyinshi, Umwami yohereje ubwoko Bwe ubutumwa bw’agaciro kenshi cyane abunyujije ku Bakuru Waggoner na Jones. Ubu butumwa bwari ubwo kuzana imbere y’ab’isi bose, mu buryo burushijeho kugaragara, Umukiza wabambwe hejuru, igitambo cy’ibyaha by’ab’isi bose. Bwerekanye gutsindishirizwa kubwo kwizera Umwishingizi; bwahamagariye abantu kwakira gukiranuka kwa Kristo, kugaragazwa mu kumvira amategeko yose y’Imana. Benshi bari baratakaje Yesu mu maso yabo. Bari bakeneye ko amaso yabo yerekezwaho ku Muntu We w’ubumana, ku byo akwiriye, no ku rukundo Rwe rudahinduka akunda umuryango w’abantu. Ububasha bwose bwashyizwe mu maboko Ye, kugira ngo agabire abantu impano nyinshi, aha umukozi w’umuntu utagira icyo yishoboza impano y’igiciro kitagereranywa y’ubukiranutsi Bwe bwite. Ubu ni bwo butumwa Imana yategetse ko buhabwa isi. Ni bwo butumwa bwa marayika wa gatatu, bugomba kwamamazwa n’ijwi rirenga, kandi bugaherekezwa no gusukwa k’Umwuka Wayo mu rugero runini.” Testimonies to Ministers, 91.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> “Ukuri kw’iki gihe, ni bwo butumwa bw’umumarayika wa gatatu, bugomba kwamamazwa n’ijwi riranguruye, bisobanuye ko bugomba kuvugwa n’imbaraga zirushaho kwiyongera, uko twegera ikigeragezo gikomeye cya nyuma.” The 1888 Materials, 1710.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> “Igihe cy’igeragezwa kiri hafi cyane kutugeraho, kuko gutaka gukomeye k’umumarayika wa gatatu kwamaze gutangira mu ihishurirwa ry’ubutungane bwa Kristo, Umucunguzi ubabarira ibyaha. Uku ni ko gutangira k’umucyo w’umumarayika uzuzanya isi yose ubwiza bwe.” Selected Messages, igitabo cya 1, 362.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Imvura y’itumba ni yo igomba kugwa ku bwoko bw’Imana. Umumarayika ukomeye agomba kumanuka ava mu ijuru, kandi isi yose ikazamurikwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.

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