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# The Book of Daniel - Number Eighty-Five

Igitabo cya Daniyeli - Umubare wa Mirongo Inani n’Itanu

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Guhishura Urugendo rw’Ubuhanuzi: Ihuriro Ry’Imana ry’Ibimenyetso by’Amateka

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Nyuma y’imyaka ijana na makumyabiri n’itandatu nyuma y’ubwigomeke bwo mu 1863, mu 1989 imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe yarahishuwe. Ubumenyi bwabanje guhishurwa muri uwo mwaka bwari ukumenya imirongo y’ivugurura yo mu mateka yera, n’ihishurirwa ry’uko yose ahura kandi agasigana. Hanyuma mu 1992, umucyo w’imirongo itandatu ya nyuma utangira kwigaragaza. Kwerekanwa kwa mbere ku mugaragaro kw’aya kuri ukuri kwabaye mu 1994, kandi insanganyamatsiko yari imirongo y’ivugurura. Mu 1996, hasohowe ikinyamakuru cyiswe The Time of the End¸ cyagaragaje imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

Umwaka wa 1996 ni wo mwaka ubwo ubutumwa bwashyirwaga mu buryo bwemewe, kandi icyo ni ikimenyetso gihwanye no gushyirwa mu buryo bwemewe kw’ubutumwa bwa William Miller mu 1831. Ubutumwa bwa Miller bwari itangazo ry’itangira ry’urubanza, kandi imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe yari itangazo ry’isozwa ry’urubanza. Ingingo y’ubutumwa bwa Miller yari igihe cy’ubuhanuzi nk’uko gihishurwa muri Bibiliya. Ingingo y’imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe yari Roma ya none (umwami w’amajyaruguru w’impimbano). Uburyo bw’imyumvire bwahishuriwe Miller bwari Amategeko ye 14 yo Gusobanura Ubuhanuzi. Uburyo bw’imyumvire bwahishuwe mu 1989 bwari “umurongo ku wundi murongo” bw’imigendekere y’impinduramatwara z’ivugurura.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Umurimo wa Miller wari ukurimo gushyiraho Ijambo ry’Imana nk’ifite ubutware, mu buryo bunyuranye n’imigenzo n’imihango bya gipapa byari bimaze imyaka igihumbi na magana abiri na mirongo itandatu bikora mu isi. Kubera iyo mpamvu, ubutumwa bwa Miller bwabanje gutangazwa mu 1831 (bityo bugahabwa ishusho yemewe y’ubutumwa bwa Miller), neza neza hashize imyaka magana abiri na makumyabiri nyuma y’ikorwa rya Bibiliya ya King James. Umurimo wa Future for America wari uwo kumenya no kugaragaza uruhare rwa Leta Zunze Ubumwe z’Amerika mu gukiza igikomere cyica cya gipapa ku itegeko rya Sunday rigiye kuza vuba. Kubera iyo mpamvu, ikinyamakuru The Time of the End cyatangajwe mu 1996 (bityo ubutumwa bugahabwa ishusho yemewe), neza neza hashize imyaka magana abiri na makumyabiri nyuma y’itangiriro rya Leta Zunze Ubumwe z’Amerika mu 1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Kumenya imyaka magana abiri na makumyabiri yahuzaga insanganyamatsiko ya buri rugendo rwo kuvugurura n’ingingo y’icyerekezo cy’amateka ntikwamenyekanye keretse hashize igihe kinini nyuma ya 11 Nzeri 2001, kuko Umwami atari yarayoboye ubwoko bwe gusubira mu nzira za kera zo muri Yeremiya igice cya gatandatu, umurongo wa cumi na gatandatu n’uwa cumi na karindwi, kugeza ubwo ibyago bya gatatu byageraga kuri iyo tariki. Aho ni ho umucyo w’“ibihe birindwi” wongeye kuvumburwa, kandi uko uwo mucyo wagendaga urushaho gukura, byaje kugaragara ko magana abiri na makumyabiri ari wo mubare uhuza Daniyeli 8:13–14. Mu murongo wa 13, iyerekwa rya “chazon” ry’amateka y’ubuhanuzi ni ryo rigaragazwa, naho mu murongo wa 14 hagaragazwa iyerekwa rya “mareh,” ari ryo “kuboneka.” Ihuza riri hagati y’iyo mirongo yombi ni ryo Gaburiyeli yaje kwigisha Daniyeli, kandi Daniyeli agereranya ubwoko bw’Imana bwo mu minsi y’imperuka buza gusobanukirwa isano iri hagati y’ayo mayerekwa yombi.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Iyerekwa ryo mu murongo wa cumi na gatatu rihagarariye “ibihe birindwi” (imyaka ibihumbi bibiri na magana atanu na makumyabiri), kandi iyerekwa ryo mu murongo wa cumi na kane rihagarariye iminsi ibihumbi bibiri na magana atatu (imyaka). “Ibihe birindwi” byategetswe ubwami bwo mu majyepfo bwa Yuda, buhagarariye Yuda, Yerusalemu n’Ubuturo Bwera, byatangiye mu mwaka wa 677 mbere ya Kristo, kandi imyaka ibihumbi bibiri na magana atatu igaragaza ugusubizwaho kwa Yerusalemu n’Ubuturo Bwera yatangiye mu mwaka wa 457 mbere ya Kristo.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Imyaka magana abiri na makumyabiri ihuza ibyo byerekwa byombi, kandi umubare magana abiri na makumyabiri wamenyekanye ko ari ikimenyetso cy’isano iri hagati yo gukandagira hasi ingabo n’Ubuturo Bwera n’imbaraga z’isenyuka za gipagani n’ubupapa, ibyo bikaba byagereranyijwe no gutatanya no kurakara kw’Imana. Imyaka magana abiri na makumyabiri yahujije iyerekwa ry’umurimo wa Satani wo gukandagira hasi Ubuturo Bwera n’iyerekwa ry’umurimo w’abubaha Imana wo gusubizaho iyo Tempeli nyine. Bityo rero, imyaka magana abiri na makumyabiri ni ikimenyetso kigaragaza isano yera.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Nk’uko umutwe w’Abamilerite warangiye ku bwigomeke bwo mu 1863, hanyuma nyuma y’imyaka ijana na makumyabiri n’itandatu haza kugera umutwe wa marayika wa gatatu, bityo bigashimangira ko iyo mitwe yombi yahujwe n’ikimenyetso cy’ubuhanuzi cya “ibihe birindwi” (ijana na makumyabiri n’itandatu), ni ko n’imyaka magana abiri na makumyabiri yahuje ugushyiraho kwa Miller ubutumwa bwa Bibiliya mu 1831 n’isohorwa rya Bibiliya yitiriwe King James mu 1611; ni ko kandi icyo gihe nyacyo cyahuje Future for America n’itangiriro rya Amerika, nk’uko cyagaragazaga iherezo rya Amerika.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

Ku itariki ya 22 Ukwakira 1844, Intumwa y’Isezerano yaje mu rusengero rutunguranye, urwo yari yarubakishije mu myaka mirongo ine n’itandatu kuva mu 1798, iherezo ry’uburakari bwa mbere, kugeza mu 1844, iherezo ry’uburakari bwa nyuma. Kwinjira kwe mu rusengero kwabanje kubanzirizwa no gusukwa kwa Mwuka Wera mu gikorwa cy’Induru yo mu Gicuku, cyari cyaragereranyijwe mbere no kwinjira kwa Kristo i Yerusalemu mu buryo bw’intsinzi. Ibyo bihamya byombi bishimangira ko, igihe igikorwa cy’Induru yo mu Gicuku kizongera kubaho mu minsi y’imperuka, Kristo azaba yarubakishije urusengero rw’abihumbi ijana na mirongo ine na bine. Ibyo bikorwa byombi birangurirwamo Induru yo mu Gicuku yo mu mugani w’abakobwa cumi, birahwanye.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Nkunze kumbwirwa kenshi umugani w’abakobwa icumi b’isugi, batanu muri bo bari abanyabwenge, naho batanu ari abapfu. Uyu mugani warasohoye kandi uzasohora uko wakabaye ijambo ku rindi, kuko ufite ishyirwa mu bikorwa ryihariye muri iki gihe, kandi nk’ubutumwa bwa marayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku iherezo ry’igihe.” Review and Herald, 19 Kanama 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Amateka y’Abamilerite (umuryango w’umumarayika wa mbere) agaragaza ihishurwa rigenda ryiyongera ry’imbaraga z’Imana ryatangiye igihe igitabo cya Daniyeli cyafungurwaga mu mwaka wa 1798. Izo mbaraga zarushijeho kwiyongera igihe marayika wo mu Ibyahishuwe 10 yamanukaga ku wa 11 Kanama 1840. Hanyuma haza ugucika intege kwa mbere ko ku wa 19 Mata 1844, maze amaherezo bituma habaho isukwa rya Mwuka Wera mu iteraniro ry’inkambi ry’i Exeter ryatangiye ku wa 12 Kanama 1844, rikomeza gukwira nk’umuhengeri ukomeye mu gihugu hose kugeza ku wa 22 Ukwakira 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Amateka ya Future for America (umuryango w’umumarayika wa gatatu), agaragaza ihishurirwa rirushaho kwiyongera ry’imbaraga z’Imana ryatangiye igihe igitabo cya Daniyeli cyafungurwaga mu 1989. Izo mbaraga zarushijeho kwiyongera igihe marayika wo mu Ibyahishuwe cumi n’umunani yamanukaga ku wa 11 Nzeri 2001. Hanyuma haza ugucika intege kwa mbere ko ku wa 18 Nyakanga 2020, kuzageza ku isukwa rya Mwuka Wera, rizakomeza gukwira ku isi nk’umuriro w’inkongi kugeza igihe Mikayeli azahagurukira kandi igihe cy’igeragezwa cy’abantu kigafungwa.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Ku wa 22 Ukwakira 1844, ubuhanuzi bwinshi bwarasohoye, bityo bugaragaza ko mu itegeko ryo ku Cyumweru rigiye kuza vuba, ubuhanuzi bwinshi buzasohora nanone. Bumwe muri ubwo buhanuzi ni ugutinda kw’iyerekwa, nk’uko kugaragazwa muri Habakuki igice cya kabiri. Habakuki igice cya kabiri hagaragaje uburambe bw’imigendere y’umumarayika wa mbere n’uwa gatatu. Izo ngendo zombi zihura n’impaka ku buryo bukwiriye bwo gusobanukirwa Bibiliya, bukorwa hagati y’abahagarariye uwo mugendo n’abari ubwoko bwatoranyijwe mbere, burimo gusigirwa inyuma muri icyo gikorwa cy’impaka.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Ubutumwa bwagombaga kurindwa n’abarinzi bo mu mateka y’umumarayika wa mbere bwari ukumenyekanisha ukuri (imitako ya Miller), kwaje guhagararirwa ku mugaragaro amaherezo ku bishushanyo byombi byera byo mu 1843 no mu 1850. Mu nzira y’impaka habayemo ugutenguha kwaranze gutandukana kw’imitwe ibiri y’abahanganye, kandi habaho n’umuhamagaro wo kwiyegurira Imana kurushaho ku banyakuri.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Hanyuma Habakuki agaragaza itandukaniro riri hagati y’ayo matsinda abiri yarebwaga n’igikorwa cyo kugerageresha ukuri kw’ishingiro. Icyo gikorwa cyo kugerageza, cyarimo impaka hagati y’ayo matsinda abiri zacecetse ku wa 22 Ukwakira 1844, cyarangiye aho igice cya kabiri cy’igitabo cya Habakuki cyarangiriye.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ariko Uwiteka ari mu rusengero rwe rwera; isi yose nirekere guceceka imbere ye. Habakuki 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Umwami yinjiriye mu rusengero rwe rw’Abamilerite atunguranye, maze isi yose yari ikwiriye guceceka, kuko Umunsi w’Impongano w’ikigereranyo nyakuri wari ugeze kandi urubanza rw’abapfuye rwari rwatangiye. Amateka y’ubuhanuzi yo muri Habakuki igice cya kabiri yarangiriye ku wa 22 Ukwakira 1844, kandi Yesu buri gihe ahuza iherezo ry’ikintu n’itangiriro ry’ikintu. Itangiriro ry’iyerekwa ry’imyaka ibihumbi bibiri na magana atanu na makumyabiri yo gukandagira ahera n’ingabo, n’iyerekwa ryo kugarurwa kw’ahera n’ingabo, byatangiranye, ariko bitandukanywa n’imyaka magana abiri na makumyabiri, kandi igihe byarangiraga, byamenyekanishijwe ko birangiye, muri Habakuki igice CYA KABIRI umurongo WA MAKUMYABIRI.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Mu mategeko ya Sunday agiye kuza vuba, ubuhanuzi bwinshi buzasohozwa. Bumwe muri ubwo buhanuzi ni ugutinda kw’iyerekwa nk’uko bigaragazwa muri Habakuki igice cya kabiri. Habakuki igice cya kabiri kigaragaza uburambe bw’umurimo w’abamarayika ba mbere n’uwa gatatu. Iyo mirimo yombi ihura n’impaka ku birebana n’uburyo nyabwo bwa Bibiliya bwo gusobanura no gukoresha Ibyanditswe, izo mpaka zikaba zikorwa hagati y’abahagarariye uwo murimo n’abantu bari baratoranyijwe mbere, ariko bari gusigaranwa inyuma muri iyo nzira y’impaka.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Ubutumwa bugomba kurengerwa n’abarinzi b’amateka ya marayika wa gatatu ni ukumenyekanisha ukuri (imitako ya Miller), amaherezo kwagereranyijwe ku mbonerahamwe ebyiri zera zo mu 1843 no mu 1850. Mu rugendo rw’impaka habayeho ugucika intege kwaranze gutandukana hagati y’amatsinda abiri ahanganye, kandi habaho n’umuhamagaro uhamagarira abizerwa kwiyegurira Imana mu buryo bwimbitse kurushaho. Hanyuma Habakuki agaragaza itandukaniro riri hagati y’ayo matsinda yombi yagize uruhare mu rugeragezo rw’ukuri kw’ishingiro. Uwo murimo wo kugerageza, wagereranyijwe n’impaka zabaye hagati y’ayo matsinda yombi, uzasozwa byuzuye ku itegeko ryo ku cyumweru rigiye kuza vuba, aho rwose igice cya kabiri cya Habakuki cyarangiye.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ariko Uwiteka ari mu rusengero rwe rwera; isi yose iceceke imbere ye. Habakuki 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Umwami azinjira mu buryo butunguranye mu rusengero rw’abihumbi ijana na mirongo ine na bane, kandi icyo gihe isi yose izaceceka, kuko Umunsi w’Impongano wa nyawo uzagera ku rubanza rw’abazima. Amateka y’ubuhanuzi yo muri Habakuki igice cya kabiri arangirira ku itegeko ryo ku Cyumweru rigiye kuza vuba, kandi Yesu buri gihe ahuza iherezo ry’ikintu n’intangiriro y’ikindi.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Urubanza rw’abazima rwatangiye ku wa 11 Nzeri 2001, ariko urubanza ni igikorwa gikomeza. Icyo gikorwa gitangirira ku nzu y’Imana, maze kigera aho urubanza rugera no ku bari hanze y’inzu y’Imana. Igihe inyubako nini z’Umujyi wa New York zasenywaga, urubanza rugereranywa n’umumarayika ushyiraho ikimenyetso unyura i Yerusalemu agashyira ikimenyetso ku bantu baboroga kandi bakaririra ibizira bikorerwa mu itorero, ndetse n’ibizira bikorerwa mu gihugu, rwatangiye. Mu itegeko ryo ku Cyumweru rigiye kuza bidatinze, Kristo azaba yarangije umurimo wo kubaka urusengero rw’abihumbi ijana na mirongo ine na bine, kandi abamarayika barimbura bazazana urubanza kuri Yerusalemu.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Hanyuma ba bihumbi ijana na mirongo ine na bine bazamurirwa hejuru nk’igitangarizo, maze urubanza rw’abazima rugatangirira ku mukumbi wundi, ushushanywa na Edomu, Mowabu n’indobanure zo mu bana ba Amoni muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine n’umwe.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Yaba harebwa umutwe ku gikorwa cy’Abamillerite cy’umumarayika wa mbere cyangwa ku gikorwa gikomeye cy’umumarayika wa gatatu, amateka yose y’umurimo w’ivugurura agaragaza ihishurwa ry’ukuri rigenda ryiyongera, rikazasozwa no gusukwa kwa Mwuka Wera. Gusukwa kwa Mwuka Wera ni byo bishingirwaho n’ubuhanuzi bw’iminsi y’imperuka. Ni cyo gituma abasirikare b’abapfapfa badafite amavuta, naho abanyabwenge bakayagira. Ayo mavuta ni imvura.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Baravuga bati: “Niba umugabo yirukanye umugore we, akamuvaho, maze uwo mugore akajya kuba uw’undi mugabo, uwo mugabo yakongera akamusanga? Mbese icyo gihugu nticyaba cyandujwe cyane?” Ariko wowe wakoze ubusambanyi n’abakunzi benshi; nyamara garukira aho ndi, ni ko Uwiteka avuga. Tumbira ahirengeye, urebe aho utaryamanye. Mu nzira warabicaragamo ubategereje, nk’Umwarabu uri mu butayu; kandi wanduje igihugu ubusambanyi bwawe n’ubugome bwawe. Ni cyo cyatumye imvura itagwa, kandi imvura y’itumba irabura; nyamara wari ufite uruhanga rw’indaya, wanga kugira isoni. Mbese uhereye none ntuzantakira uti: “Data, ni wowe muyobozi w’ubuto bwanjye”? Yeremiya 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Muri uwo murongo (kandi abahanuzi bose bavuga iby’iminsi y’imperuka), Imana igaragaza ko ubwoko bwayo bwiyandaritse nk’indaya, kugeza aho bufite uruhanga rw’indaya. Indaya yo mu minsi y’imperuka ni ububasha bwa gipapa, kandi uruhanga rugaragaza icyemezo gifashwe ku bushake no ku ntego. Ubwoko bw’Imana bwo mu minsi y’imperuka ni abanyabyaha, ariko Imana iracyatanga umuhamagaro wa nyuma, nubwo bwageze ahantu bwo gufata icyemezo kimwe n’indaya. Bwateje imbere imico ihagarariwe n’igisekuru cya kane, aho bwiteguye kuramya izuba nk’uko bigaragazwa mu gisekuru cya kane cyo muri Ezekiyeli igice cya munani.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Igihe kigeze ngo umucyo nyakuri urabagirane hagati mu mwijima w’ukwononekara kw’imico. Ubutumwa bw’umumarayika wa gatatu bwoherejwe ku isi, buburira abantu kutakira ikimenyetso cy’inyamaswa cyangwa icy’ishusho yayo mu ruhanga rwabo cyangwa mu maboko yabo. Kwakira icyo kimenyetso bisobanura gufata icyemezo nk’icyo inyamaswa yafashe, no gushyigikira ibitekerezo bimwe n’ibyayo, mu buryo burwanya ijambo ry’Imana ku mugaragaro. Ku bantu bose bakira icyo kimenyetso, Imana iravuga iti: ‘Uwo na we azanywa ku nzoga y’uburakari bw’Imana, isutswe idafunguye mu gikombe cy’uburakari bwayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera, n’imbere y’Umwana w’Intama.’” Review and Herald, 13 Nyakanga 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Yeremiya aragaragaza ko ubwoko bw’Imana bwo mu minsi ya nyuma busanzwe bufite uruhanga rw’indaya. Bugeze hafi cyane yo kwakira ikimenyetso cy’inyamaswa, kuko ari “inkozi z’ibibi.” Mu gice kimaze kuvugwa, Mushiki wa White akomeza agira ati:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> “Niba umucyo w’ukuri warabagejejweho, ukabahishurira Isabato y’itegeko rya kane, kandi ukerekana ko mu Ijambo ry’Imana nta shingiro na rito rihari ryo kwizihiza ku Cyumweru, nyamara mugakomeza kwizirika ku isabato y’ikinyoma, mukanga kweza Isabato Imana yita iti ‘umunsi wanjye wera,’ mwakira ikimenyetso cya ya nyamaswa. Ibyo bibaho ryari?—Ni igihe mwumviye itegeko ribategeka guhagarika imirimo ku Cyumweru no kuramya Imana, kandi muzi neza ko muri Bibiliya nta jambo na rimwe rigaragaza ko ku Cyumweru hari ikindi kuri cyo usibye kuba umunsi usanzwe w’akazi, muba mwemeye kwakira ikimenyetso cya ya nyamaswa, kandi mukanga ikimenyetso cy’Imana. Nituramuka twakiriye icyo kimenyetso mu ruhanga rwacu cyangwa mu biganza byacu, imanza zatangajwe ku batumvira zigomba kutugeraho. Ariko ikimenyetso cy’Imana ihoraho gishyirwa ku bantu barinda Isabato y’Umwami bafite umutimanama ubatunganye.”

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> “‘Nuko Imana ibona ko ubugome bw’abantu bwari bukomeye mu isi, kandi ko ibyo umutima wabo watekerezaga byose byari ibibi gusa iminsi yose…. N’isi yari yarangiritse imbere y’Imana, kandi isi yari yuzuye urugomo…. Imana ibwira Nowa iti: Iherezo ry’ibifite umubiri byose riregereje imbere yanjye; kuko isi yuzuye urugomo rwabo; kandi dore, ngiye kubarimburana n’isi.’ Bagombaga gutsembwaho kuko bari banduje isi Imana yaremye ngo ibe iyishimirwa n’abantu bakiranuka.”

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> “Nk’uko byari biri mu minsi ya Nowa,” ni ko Kristo yatangaje, “ni ko bizamera no mu minsi y’Umwana w’Umuntu.” Mbese si ko biri? Umuntu wese ureba mu binyamakuru bya buri munsi ashobora kubona urutonde rurerure rw’ibyaha—ubusinzi, ubujura, ubwambuzi, kunyereza umutungo, ubwicanyi. Rimwe na rimwe imiryango yose iricwa, kugira ngo irari ry’uwo muntu ryo gutunga amafaranga cyangwa ibintu bitari ibye rishobore guhazwa. Mu by’ukuri isi irimo guhinduka nk’uko yari imeze mu minsi ya Nowa, kuko abantu basuzugura amategeko y’Imana ku mugaragaro.” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Yeremiya arimo agaragaza ubwoko bw’Imana bwo mu minsi y’imperuka buri hafi yo gupfukamira izuba, kandi igihe abikora agaragaza ko “imvura yarabujijwe, kandi nta mvura y’itumba yaguye; kandi wari ufite uruhanga rw’indaya, wanga kugira isoni.” “Abanyabyaha” bo mu bwoko bw’Imana bwo mu minsi y’imperuka nta mvura y’itumba bahabwa, kandi banga kugira isoni, kuko ibitekerezo byabo byabaye bibi ubudasiba, nk’uko bigaragazwa n’amateka ya Nowa, kandi no n’ibyumba by’amashusho byo mu kizira cya kabiri cyo muri Ezekiyeli igice cya munani.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Yeremiya yerekeza abanyabyaha b’ubwoko bw’Imana bo mu minsi y’imperuka, badafite n’isoni, ku “gutaka” “kuva” muri icyo “gihe” ku “Muyobozi w’” “ubusore” bwabo. Umuyobozi w’ubusore bw’Abadiventisiti yari ya meza abiri ya Habakuki n’amabuye y’agaciro yari ayagaragajweho. Ibyiringiro byonyine byo kuva muri ubwo bubi bugiye kuzana urupfu rw’iteka ku banyabyaha bo mu bwoko bw’Imana bo mu minsi y’imperuka ni ugutakira Imana ari yo yari Umuyobozi mu itangiriro, iryo tangiriro ryageze ku “gihe cy’imperuka” mu 1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Ikibazo kiri mu mateka y’umumarayika wa mbere cyangwa uwa gatatu ni ukumenya niba wemera cyangwa utemera imvura y’itumba. Imvura y’itumba yatangiye igihe amahanga yarakazwaga ku wa 11 Nzeri 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Muri icyo gihe, ubwo umurimo w’agakiza uzaba ugana ku iherezo, amakuba azaba aje ku isi, kandi amahanga azaba arakaye, nyamara afashwe ngo atabuza umurimo wa marayika wa gatatu. Muri icyo gihe ‘imvura y’itumba n’itumba rya nyuma,’ cyangwa ukuhumurizwa guturuka imbere y’Umwami, izaza, kugira ngo iha imbaraga ijwi riranguruye rya marayika wa gatatu, kandi itegure abera guhagarara mu gihe ibyago birindwi bya nyuma bizasukwa.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Imvura y’itumba,” na yo kandi izwi ko ari “ukuruhurwa,” yatangiye igihe amahanga yarakazwaga, kandi muri icyo gihe “umurimo w’agakiza” watangiye kugera ku musozo. Abamarayika bane bo mu Ibyahishuwe igice cya karindwi bafata imiyaga ine kugira ngo itarekurwa mu gihe gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine birimo birarangurwa; kandi muri Ezekiyeli igice cya cyenda, uwo murimo ushushanywa n’abamarayika bashyira ikimenyetso ku bantu banihira kandi baririra ibizira bikorerwa i Yerusalemu. Ku wa 11 Nzeri 2001, abamarayika batangiye umurimo usoza wo gushyira ikimenyetso ku ruhanga rw’abihumbi ijana na mirongo ine na bine.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Umurimo usoza w’umumarayika wa gatatu usohozwa mu gihe cy’isesekara ry’imvura y’itumba, ari na yo “ukuruhura,” kandi na ko ari ubutumwa.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

> Ni bo yavuze ati: “Uku ni ko kuruhuka mwaruhishirizamo abananiwe; kandi uku ni ko kugarurira ubuyanja”; nyamara ntibashatse kumva. Yesaya 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Ubutumwa banga kumva muri Yesaya ni bwo butumwa bugezwa ku bantu n’indimi zigagaza, kandi ni bwo butumwa bwo kugerageza bugereranya uburyo bwa “umurongo ku wundi murongo.”

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hato gato, hanyuma hato gato; kugira ngo bagende, basubire inyuma bagwe, bavunagurwe, batezwe, kandi bafatwe. Nuko nimwumve ijambo ry’Uwiteka, mwa bagabo b’abakobanyi mwe, mutegeka ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: Twagiranye isezerano n’urupfu, kandi twumvikanye n’ikuzimu; igihe icyorezo kirengera byose kizanyuramo, ntikizatugeraho; kuko ibinyoma twabigize ubuhungiro bwacu, kandi twihishe munsi y’ibinyoma. Yesaya 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Ijambo ry’Uwiteka, ari ryo butumwa bw’ikiruhuko n’uguhumurizwa (imvura y’itumba), rituma “bagenda, bagasubira inyuma, bakamenagurika, bakagwa mu mutego, bagafatwa,” rihabwa “abantu b’abakobanyi bategeka ubu bwoko buri i Yerusalemu.” Yerusalemu ni ho abamarayika bashyira ikimenyetso ku binuba kandi birira, kandi abasaza ba mbere bahemukiye inshingano bari barabikijwe ni bo ba mbere kugwa.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “Ikimenyetso cy’agakiza cyashyizwe ku bantu ‘baniha kandi barira kubera ibizira byose bikorerwa aho.’ Ubu marayika w’urupfu arasohotse, nk’uko bigaragazwa mu iyerekwa rya Ezekiyeli n’abantu bafite intwaro zo kwica, abo bahawe itegeko ngo: ‘Mwice rwose abasaza n’abasore, abakobwa b’isugi, abana bato, n’abagore: ariko ntimukegere umuntu n’umwe uriho ikimenyetso; kandi muhere ahera hanjye.’ Umuhanuzi aravuga ati: ‘Bahereye ku basaza bari imbere y’inzu.’ Ezekiyeli 9:1–6. Umurimo wo kurimbura utangirira mu bantu biyitiriye kuba abarinzi b’umwuka b’ubwoko. Abarinzi b’ibinyoma ni bo babanza kugwa. Nta n’umwe uhari wo kubagirira impuhwe cyangwa kubarokora. Abagabo, abagore, abakobwa b’isugi, n’abana bato barimburanira hamwe.” Intambara Ikomeye, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Mu nyandiko ikurikira tuzakomeza kuvuga ku kwiyongera kw’ubumenyi kwaje mu 1989.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Ureba ibiri munsi y’igaragara, ugasoma imitima y’abantu bose, avuga iby’abahawe umucyo mwinshi ati: ‘Ntabwo bababara kandi ngo batangazwe n’imibereho yabo y’umuco n’iy’umwuka.’ Ni ukuri, bihitiyemo inzira zabo bwite, kandi ubugingo bwabo bushimishwa n’ibizira byabo. Nanjye kandi nzahitamo ibibayobya, kandi nzabazanira ibyo batinya; kuko igihe nahamagara, nta wasubije; igihe navugaga, ntibumvaga: ahubwo bakoraga ibibi imbere y’amaso Yanjye, kandi bahitagamo ibyo ntanezezwaga na byo.’ ‘Imana izaboherereza ubushukanyi bukomeye, kugira ngo bizere ibinyoma,’ kuko batemeye gukunda ukuri, kugira ngo bakizwe,’ ‘ahubwo bishimiraga gukiranirwa.’ Yesaya 66:3, 4; 2 Abatesalonike 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Umwigisha wo mu ijuru yarabajije ati: ‘Ni ubuhe buyobe bukomeye kurushaho bushobora gushuka ubwenge kuruta ukwiyitirira ko mwubaka ku rufatiro rukwiriye kandi ko Imana yemera imirimo yanyu, kandi mu by’ukuri mukaba mukora ibintu byinshi mukurikije imigambi y’isi kandi mugacumura ku Uwiteka? Mbega, ni uburiganya bukomeye, ni ubushukanyi bushimishije, bwigarurira ibitekerezo igihe abantu bahoze bazi ukuri bibeshya ko ishusho yo kubaha Imana ari yo mwuka n’imbaraga byabyo; igihe batekereza ko bakize kandi ko bungutse ubutunzi kandi ko nta cyo bakeneye, nyamara mu by’ukuri bakeneye byose.’” Testimonies, igitabo cya 8, 249, 250.

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