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

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Nomero ya Kane

Number Four

Umubare wa Kane

Author

Jeff Pippenger

Published

December 7, 2025

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In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Muri Yesaya makumyabiri n’umunani, “abagabo b’abagayo bategeka” “i Yerusalemu” bagereranywa n’“abasinzi ba Efurayimu,” kandi nk’“ikamba ry’ubwibone.” “Ikamba” rigereranya ubuyobozi, kandi “ubwibone” bugereranya imico ya Satani.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Abasinzi bahanganywa n’abasigaye (“umusigazwa”) bahinduka “ikamba” y’icyubahiro cy’Imana, kuko mu gihe cy’imvura y’itumba Uwiteka ashyiraho “ubwami” bwe bw’icyubahiro nk’uko byashushanyijwe n’uko yashyizeho “ubwami bw’ubuntu” ku musaraba. Ubwami bw’ubuntu ku musaraba bushushanya ubwami bw’icyubahiro ku itegeko ryo ku Cyumweru. Imvura y’itumba yatangiye ku wa 9/11 igihe gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine no gucira urubanza abazima byatangiraga.

> “I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

> “Nabonye ko ibintu byose birebana ubukana bwinshi kandi birambura ibitekerezo byabyo ku kaga kwegereje kari imbere yabyo. Ibyaha bya Isirayeli bigomba kubanza kujya mu rubanza. Icyaha cyose kigomba kwaturirwa ahera, maze umurimo ugakomeza. Ibi bigomba gukorwa none. Abarokotse bo mu gihe cy’amakuba bazarira bati: Mana yanjye, Mana yanjye, ni iki gitumye untererana?”

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> Imvura y’itumba iraza ku baza batunganye—maze bose bazayihabwa nk’uko byahoze mbere.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Iyo abamarayika bane bazarekura, Kristo azashyiraho ubwami Bwe. Nta wakira imvura y’itumba keretse abari gukora ibyo bashoboye byose. Kristo yadufasha. Bose bashoboraga kuba abaneshi kubw’ubuntu bw’Imana, binyuze mu maraso ya Yesu. Ijuru ryose rifitiye umurimo inyota. Abamarayika bawitaho.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Imiyaga ine yo mu gitabo cy’Ibyahishuwe na yo yagaragajwe na Yesaya nk’umuyaga ukaze wari warahagaritswe ku munsi w’umuyaga w’iburasirazuba, nk’uko no mu Ibyahishuwe imiyaga ine y’intambara ifashwe n’abamarayika bane kugira ngo itarekura. Imiyaga ine yamenyekanishijwe na Mushiki wacu White nk’“ifarashi irakaye ishaka kwikubita ikava ku mugozi,” izana “urupfu n’irimbuka.” Iyo miyaga ine irekurwa buhoro buhoro, itangirira kuri 9/11, hanyuma ikongerwa cyane mu gihe cy’itegeko ryo ku Cyumweru, maze ikarekurwa rwose igihe igihe cy’igeragezwa cy’abantu kirangiye.

## Released and Restrained

Barekuwe kandi Babujijwe

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Impanda ya karindwi, ari na yo makuba ya gatatu, itangaza kurangizwa kw’ibanga ry’Imana, yaravuzwe mu buryo bw’ubuhanuzi ku wa 9/11 igihe Isilamu yarekurwaga, maze nyuma ya 9/11 ikongera gukomatirizwa mu buryo bw’ubuhanuzi na George W. Bush. Nyina wa Isilamu, Hagari, nyina wa Ishimayeli, ni ikimenyetso cy’ugukumirizwa no kurekurwa. Yarekuwe na Sara kugira ngo abyaranane na Aburahamu ku bw’icyemezo cya Sara; hanyuma, kubera ishyari, akomatirizwa na Sara, bituma Hagari ahunga, kugeza ubwo marayika amukumiriye gukomeza guhunga akamubwira gusubira. Nyuma yo kuvuka kwa Isaka, amakimbirane ya Hagari na Sara yarakomeje kugeza igihe Aburahamu yirukaniraga umuja, bityo amushyiraho indi mbogamizi.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Abamarayika bane b’Isilamu barekuwe mu ntangiriro y’ubuhanuzi bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bwo mu Ibyahishuwe igice cya cyenda umurongo wa cumi n’itanu, hanyuma bagarurirwa ku ngoyi ku wa 11 Kanama 1840.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Marayika wa gatandatu avuza impanda, numva ijwi rituruka mu mahembe ane y’igicaniro cy’izahabu kiri imbere y’Imana, ribwira marayika wa gatandatu wari ufite impanda riti: “Bohora ba marayika bane baboshywe ku ruzi runini Efurate.” Nuko ba marayika bane barabohorwa, bari barateguriwe isaha, n’umunsi, n’ukwezi, n’umwaka, kugira ngo bicishe kimwe cya gatatu cy’abantu. Ibyahishuwe 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Nyuma y’uko Islamu y’akaga ka gatatu irekuwe kugira ngo igabe igitero ku wa 9/11, George W. Bush yatangije intambara ye y’isi yose yo kurwanya iterabwoba kandi ashyiraho ikumirwa kuri Islamu. Ubwa mbere Ishimayeli avugwa, ikimenyetso cya Islamu kigaragaza ko abakomoka kuri Ishimayeli bazaba abarwanya buri muntu, kandi buri muntu akabarwanya.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Nuko marayika w’Uwiteka aramubwira ati: Dore utwise inda, kandi uzabyara umuhungu, uzamwite Izimayeli; kuko Uwiteka yumvise kubabazwa kwawe. Kandi azaba umuntu w’inkazi; ukuboko kwe kuzaba ku bantu bose, n’amaboko y’abantu bose abe kuri we; kandi azatura imbere ya bene se bose. Itangiriro 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Isilamu ni yo mbaraga iri ku iherezo ry’isi “amaboko y’umuntu wese” azaba ayirwanya, kandi Isilamu izarwanya umuntu wese, nk’uko biri gusohozwa mu buryo bwuzuye muri iki gihe. Umurimo wihariye wa Isilamu nk’ikimenyetso cy’ubuhanuzi ni uguteza intambara y’isi yose. Iyi ngingo yemezwa n’inkuru ya Eliya, iya Yohana Umubatiza, kandi igaragazwa nk’“uburakari bw’amahanga” mu gitabo cy’Ibyahishuwe.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.

> “‘Gutangira kw’icyo gihe cy’amakuba,’ kivugwa hano, ntikwerekeza ku gihe ibyago bizatangira gusukwa, ahubwo kwerekeza ku gihe gito kibanziriza isukwa ryabyo, igihe Kristo ari mu buturo bwera. Muri icyo gihe, mu gihe umurimo w’agakiza uba uri kugera ku iherezo, amakuba azaba aza ku isi, kandi amahanga azarakara, nyamara afatirwe kugira ngo atabangamira umurimo w’umumarayika wa gatatu. Muri icyo gihe ni bwo ‘imvura y’itumba,’ ari yo kugarurwamo ubuyanja biva imbere y’Umwami, izaza, kugira ngo iha imbaraga ijwi riranguruye ry’umumarayika wa gatatu, kandi itegure abera guhagarara muri cya gihe ibyago birindwi bya nyuma bizaba bisukwa.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Mu “minsi” imvura y’itumba igwa, Kristo ashyiraho ubwami bwe bw’ubwiza nk’uko bugaragazwa mu gitabo cya Daniyeli.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

> Kandi mu minsi y’abo bami, Imana yo mu ijuru izimika ubwami butazigera burimburwa; kandi ubwo bwami ntibuzasigirwa abandi bantu, ahubwo buzamenagura kandi butsembeho ibyo bihugu byose, kandi buzahoraho iteka ryose. Daniyeli 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Mu “minsi” Kristo ashyiraho ubwami bwe bw’icyubahiro, abari aba Kristo, ari bo “kamba” ye y’icyubahiro, bahushanywa n’abasinzi bambaye “ikamba” ry’ubwibone. “Ibyerekwa” bya Habakuki byagombaga kwandikwa kandi bigasobanurwa neza ku “bisate” bishushanya mu buryo bugaragara ubuhamya bw’amateka bw’ukuri kw’ibanze kwa Adventizimu. Mu buhamya bwa Habakuki, ibyiciro bibiri bya Yoweli byaba iby’“ubwibone” cyangwa iby’“icyubahiro” bigaragazwa nk’itsinda ry’ab—batsindishirizwa no kwizera cyangwa ari bo—bishyira hejuru mu bwibone. Umurongo wa kane w’igice cya kabiri uvuga kuri ayo matsinda yombi, kandi ahura n’urugero ruzwi cyane rw’Umufarisayo n’Umusoresha. Umusoresha yatahutse atsindishirijwe, naho “roho” y’Umufarisayo “ntitunganye,” kuko “yishyize hejuru.”

> 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 wirarira ntutunganye muri we; ariko umukiranutsi azabeshwaho no kwizera kwe. Habakkuk 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Mu murongo ukurikira, Habakuki agaragaza ko itsinda rifite imitima yishyira hejuru mu bwibone ari abasinzi, bityo agahuza abasinzi bo muri Yesaya n’abo muri Habakuki n’“ubwibone.”

> Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

> Koko rero, kuko acumurishwa na vino, ni umuntu w’umwibone, kandi ntaguma iwe; wagura irari rye nk’ikuzimu, kandi ameze nk’urupfu, kandi ntashobora guhaga; ahubwo yikoraniriza amahanga yose, kandi yirundaniriza amoko yose. Habakkuk 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Birakwiye kwibukwa ko ayo mirongo yo muri Habakuki atasohoye gusa mu mateka y’Abamilerite, ahubwo ko isohora ryayo ryari ingingo yakunze kugarukwaho na Ellen White hamwe n’abatangirampaka ba mbere b’Abadiventisiti. Abatsindishirijwe no kwizera kugereranywa no mu murongo wa kane wo mu mateka y’Abamilerite ni bo bihanganiye ihurizo ry’ukutishima kwa mbere, kwararangaga igihe cyo gutinda no kuza kw’ubutumwa bw’umumarayika wa kabiri butangaza ugwa kwa Babuloni. Mu mateka y’igeragezwa, Abamilerite basobanukiwe ko abantu ba kera b’isezerano, ari bo bari barabaye Abaporotesitanti mu mateka, bari barahindutse abakobwa ba Babuloni. Abo Baporotesitanti ni Abaporotesitanti bagereranywa n’itorero ry’i Sarudi, rigereranya abantu b’isezerano, kuko bari bafite “izina”, ikimenyetso cy’imico ndetse n’umubano w’isezerano, ariko bari bapfuye.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Kandi umarayika w’Itorero ry’i Sarudi wandike uti: Uyu ni ko avuga ufite Imyuka irindwi y’Imana n’inyenyeri ndwi ati: Nzi imirimo yawe, yuko ufite izina ry’uko uri muzima, nyamara ukaba uri intumbi. Ibyahishuwe 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Mu rugeragezo rw’igeragezwa rwo mu wa 1844 rwatangiye ku wa 19 Mata maze nyuma rukarangira ku wa 22 Ukwakira—abatsinzwe muri urwo rugeragezo bateruwe n’ubwibone; kandi iyo twasoma gusa imirongo ikurikira umurongo wa gatanu, imiterere y’ubwibone bw’umuntu yahagaragajwe aho binyujijwe mu rugero rw’ubwibone bwa papa no kwishyira hejuru kwe. Bisozwa mu murongo wa makumyabiri, aho hatangazwa ko Uwiteka ari mu rusengero rwe rwera; isi yose nituze imbere ye.

> 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 icecekere imbere ye. Habakuki 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Umurongo wa kabiri wo muri Habakuki igice cya kabiri werekana ugucika intege kwa mbere ko ku wa 19 Mata 1844, kandi icyo gice kirangirana n’umurongo wa makumyabiri, ugaragaza neza itariki ya 22 Ukwakira 1844 ubwo Umwami yaje mu rusengero rwe gitunguranye.

## Four Comings on October 22, 1844 (line upon line)

Ukuza Kune ku wa 22 Ukwakira 1844 (umurongo ku wundi)

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

> Ukuza kwa Kristo nk’Umutambyi Mukuru wacu akinjira Ahera Cyane, kugira ngo ahezure ubuturo bwera, nk’uko bigaragarizwa muri Daniyeli 8:14; ukuza k’Umwana w’umuntu akagera ku Mbonekarimwe y’Iminsi, nk’uko byerekanwa muri Daniyeli 7:13; ndetse n’ukuza k’Umwami mu rusengero Rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’icyabaye kimwe; kandi ibyo byongeye gushushanywa no kuza k’umukwe mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” Intambara Ikomeye, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Imirongo ya gatatu n’iya kane igaragaza ibyiciro bibiri bibyazwa umusaruro n’igikorwa cyo kugeragezwa cyo mu murongo wa kabiri kugeza ku murongo wa makumyabiri, ni ukuvuga igikorwa cyo kugeragezwa cyo kuva ku wa 19 Mata 1844 kugeza ku wa 22 Ukwakira 1844. Umurongo wa kane kugeza ku wa cumi n’icyenda byerekeza ku butware bwa papa, usibye umurongo wa cumi na kane uvuga amateka akurikira kumanuka kw’umumarayika wo mu Ibyahishuwe igice cya cumi n’umunani kuri 9/11.

> For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

> Kuko isi kizuzuzwa no kumenya ubwiza bw’Uwiteka, nk’uko amazi atwikira inyanja. Habakuki 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Mu rugeragezo rwo kugeragezwa rw’umumarayika wa kabiri mu mateka y’Abamillerite, havutse amatsinda abiri y’abaramya, hanyuma aza kwigaragaza mu gihe cy’amage cyo ku wa 22 Ukwakira 1844. Imico y’abanyabyaha ivugwa muri uwo murongo ni yo mico y’ubupapa, kandi muri icyo gihe cyo kugeragezwa Abamillerite b’indahemuka bageze aho batangaza, bahuje n’ubutumwa bw’umumarayika wa kabiri, ko itorero ry’Abaporotesitanti ryahindutse abakobwa ba Roma bitewe no kwanga ubutumwa bw’Abamillerite. Impaka zagiye zibumbuka hagati y’itangiriro ryo ku wa 19 Mata n’iherezo ryo ku wa 22 Ukwakira ni zo hantu imico yigaragarizamo, haba nk’umunyamwibone unywa vino ya Babuloni nka Belushazari, cyangwa nk’umuntu wagizwe umukiranutsi no kwizera kwe, nk’uko Daniyeli yari ari imbere ya Belushazari. Izo mpaka ni zo hantu iyo nkuru ikomeye ibumbukira, igakangurira isi kumenya ukuri kw’iteka kose gufitanye isano n’ubutumwa bw’umumarayika wa gatatu. Imiterere y’umusinzi ihanganye n’uwagizwe umukiranutsi yashyizwe mu rwego rw’iyi mpaka, impaka zishingiye ku buryo isi imurikirwa ibyo bibazo, “Kuko isi izuzura kumenya ubwiza bw’Uwiteka, nk’uko amazi atwikiriye inyanja.” Uko kumurikirwa kwatangiye kuri 9/11.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Ku iherezo ry’amateka agereranywa mu gice cya kabiri cya Habakuki, Umwami yaje gitunguranye mu rusengero rwe ku wa 22 Ukwakira 1844. Ibyo yabikoze asohoza ubuhanuzi yatanze ari Palmoni mu murongo wa cumi na kane wa Daniyeli umunani.

## Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Ku munsi wa cumi w’ukwezi kwa karindwi k’ingengabihe ya Bibiliya, ari wo mu mwaka wa 1844 wahuriranye n’umunsi wa makumyabiri na kabiri w’ukwezi kwa cumi, Habakuki 2:20 yarasohoye, kandi umubare w’ikigereranyo “220” ushobora kugaragara mu “gice n’umurongo” biranga ihinduka ry’ibihe mu murimo wa Kristo mu buturo bwo mu ijuru. Ikiranga cy’ubuhanuzi cy’abihumbi ijana na mirongo ine na bine ni uko ari abakurikira Umwana w’Intama aho ajya hose. Gukurikira Kristo bisobanura kumukurikira mu Ijambo rye.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Mu Ijambo Rye, umubare “220” ugereranya mu buryo bw’ikimenyetso ihuriro ry’ubumana n’ubumuntu, kandi umurimo nyirizina Kristo yatangiye kuri iyo tariki wari umurimo wo guhuza ubumana Bwe n’ubumuntu. Mu mwaka wa 1844, ku munsi wa makumyabiri na kabiri w’ukwezi kwa cumi, cyangwa mu buryo bw’ikimenyetso makumyabiri na kabiri incuro za cumi bingana na “220” (22 X 10 = 220), cyangwa wavuga uti, kuri ya tariki nyirizina ihwanye mu buryo bw’ikimenyetso na “220,” Habakuki “2:20” yarasohoye ubwo Kristo yavaga Ahera akajya Ahera Cyane gutangira urubanza rw’igenzura.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palumoni, Umubare Wigitangaza, ahagaze mu “kibazo n’igisubizo” ari cyo nkingi nkuru y’Ubwadivantisiti, kandi Abadivantisiti benshi ntibazi na gato uko kuri.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Ibyanditswe byari, kuruta ibindi byose, byarabaye urufatiro n’inkingi nkuru y’ukwizera kw’Abadivantisiti ni iri tangazo rivuga riti: ‘Kugeza ku minsi ibihumbi bibiri na magana atatu; hanyuma ubuturo bwera buzahanagurwe.’ [Danieli 8:14.]” Intambara Ikomeye, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daniyeli igice cya munani umurongo wa cumi na gatatu n’uwa cumi na kane bigaragaza ikibazo kiri mu murongo wa cumi na gatatu, gikurikirwa n’igisubizo kiri mu murongo wa cumi na kane. Ijambo ry’Igiheburayo Palmoni ryahinduwe ngo “uwo mutagatifu umwe wihariye” mu murongo wa cumi na gatatu, kandi iryo zina ryihariye rya Kristo risobanura Ubarura mu buryo butangaje cyangwa Ubarura amabanga.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Igihe Ellen White agaragaje ko umurongo wa cumi na kane ari inkingi nyamukuru n’urufatiro rw’Abadiventisime, ashyira ishimikiro ry’Imana ku kibazo n’igisubizo byo muri iyo mirongo yombi, bisaba ko Kristo, nk’Utangaje ubara, aba ari we ngingo y’ingenzi y’iremezo. Mushiki wa White yakomeje kenshi gushimangira akamaro ko kureba Kristo nk’ukuri k’ingenzi kw’igice icyo ari cyo cyose, kandi mu mirongo ya cumi na gatatu na cumi na kane harimo ukwigaragaza kwa Kristo kutaziguye—“uwo wera runaka,”—ari we Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Ubwo Abadiventisiti bangaga “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu mu wa 1863, bahumye amaso kuri Palmoni, kuko imiterere y’ubuhanuzi bw’ikibazo n’igisubizo ishingiye ku isano iri hagati y’“ibihe birindwi” bya Mose n’“iminsi ibihumbi bibiri na magana atatu” ya Daniyeli. “Ibihe birindwi” bya Mose, cyangwa imyaka ibihumbi bibiri na magana atanu na makumyabiri, n’“imugoroba n’amanywa ibihumbi bibiri na magana atatu” bya Daniyeli, cyangwa imyaka ibihumbi bibiri na magana atatu, isano yabyo y’ubuhanuzi ishyirwaho n’igihe, kigereranywa n’imibare, kandi wa Mubari w’Igitangaza ari rwagati mu kibazo n’igisubizo ari byo nkingi yo hagati y’Abadiventisiti. Abashobora kuba barasomye inyandiko za Yozefu bashobora kwibuka impaka ze zishingiye ku bwenge zigaragaza ibintu bibiri byihariye byaremwe n’Imana. Kimwe cyari ururimi rw’Igiheburayo, ikindi kikaba igihe gipimika, ari na cyo gisaba imibare.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Umurongo wa cumi na gatatu ubaza uti: “Bizageza he?” Uwo murongo ntubaza uti: “ryari?”, ahubwo ubaza uti: “bizageza he?” Kumenya neza niba ikibazo kivuga igihe kimara (bizageza he?) cyangwa niba kivuga ingingo y’igihe (ryari?) ni ingenzi cyane kugira ngo bisobanuke uko bikwiriye. Igisubizo cy’ikibazo kiri mu murongo wa cumi na kane gishobora kuba kigaragaza ingingo y’igihe, cyangwa ikiringo cy’igihe, kandi birashoboka ko cyaba byombi; ariko uko icyo gisubizo cyaba kiri kose, kigomba gusobanurirwa mu rwego rw’inkurikizi z’ikibazo cyo mu murongo wa cumi na gatatu. Kugabanya neza ijambo ry’Imana, cyangwa se kuvuga ngo gusobanukirwa neza igisubizo cyo mu murongo wa cumi na kane, bisaba gusobanukirwa neza urwego rw’ikibazo. Ni “ryari?” cyangwa ni “noneho?”

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Abasinzi ba Efurayimu bigisha mu buryo butaziguye neza ko umurongo wa cumi na kane werekana ingingo runaka y’igihe, bo bakayigaragaza ko ari tariki ya 22 Ukwakira 1844; kandi iyo babigenje batyo, birashoboka cyane ko baba berekeza ku gice twamaze kuvana muri *The Great Controversy*, ariko Ijambo ry’Imana ntiryigera rihinduka kandi ntiryigera rinanirwa. Ikibazo cy’“igihe kingana iki” kigaragaza uburebure bw’igihe, si ingingo runaka y’igihe. Tariki ya 22 Ukwakira 1844 yatangiye igihe cy’urubanza rw’igenzura, kandi ukuri gufitanye isano n’uwo murimo kugereranya ubutumwa bwiza bw’iteka kandi ni ingenzi cyane kurusha gusa itariki bwatangiriyeho.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Ikibonezamvugo cy’Igiheburayo kirasobanutse, kandi iyo nsobanuro nyine ni yo yahinduwe mu King James Version. Ntabwo ikibonezamvugo gusa gishyira neza icyo kibazo mu rwego rw’igihe kimara, ahubwo kandi ikibazo ngo “kugeza ryari” ni ikimenyetso cy’ubuhanuzi bwa Bibiliya. Bishobora kugaragazwa ku buhamya butari buke ko ikibazo ngo “kugeza ryari,” nk’ikimenyetso, gihagarariye amateka ya 9/11 kugeza ku itegeko ryo ku Cyumweru. Tubanze dusuzume ikimenyetso cya “kugeza ryari” mbere y’uko dusubira kuri Palmoni na Yoweli.

## How Long? Isaiah Six

Bizageza Hejuru? Yesaya Gatandatu Mu mwaka umwami Uziya yapfuyemo, nabonye Uwiteka yicaye ku ntebe y’ubwami ndende kandi ishyizwe hejuru, kandi ibice by’umwambaro we byuzuye urusengero. Hejuru ye hari hahagaze serafimu; buri wese yari afite amababa atandatu; abiri yayatwikishaga mu maso he, abiri yayatwikishaga ibirenge bye, kandi abiri yayagurukishaga. Kandi umwe yahamagaranaga n’undi, agira ati: “Yera, yera, yera, ni Uwiteka Nyiringabo; isi yose yuzuye ubwiza bwe.” Inkingi z’inzugi zinyeganyejwe n’ijwi ry’uwahamagaye, kandi inzu yuzura umwotsi. Nuko ndavuga nti: “Mbaye mpfuye! kuko ndi umuntu ufite iminwa ihumanye, kandi ntuye hagati y’ubwoko bufite iminwa ihumanye; kuko amaso yanjye abonye Umwami, Uwiteka Nyiringabo.” Hanyuma umwe muri ba serafimu antumburaho, afite ikara rigurumana mu ntoki ze, yari yakuye ku gicaniro akoresheje ibikembe. Arikoza ku munwa wanjye, aravuga ati: “Dore ibi bikoze ku minwa yawe; kandi gukiranirwa kwawe kuvanyweho, n’icyaha cyawe kirababarirwa.” Kandi numvise ijwi ry’Uwiteka rivuga riti: “Nzatumwa nde, kandi ni nde uzatugendekera?” Nuko ndavuga nti: “Ndi hano; ntuma.” Aravuga ati: “Genda, ubwire ubu bwoko uti: ‘Muzumva koko, ariko ntimuzasobanukirwa; kandi muzabona koko, ariko ntimuzamenya.’ ‘Uteze umutima w’ubu bwoko, kandi uremere amatwi yabo, unahume amaso yabo; kugira ngo batabona n’amaso yabo, kandi batumva n’amatwi yabo, kandi ntibasobanukirwe n’umutima wabo, maze ngo bahinduke, bakizwe.’ Nuko ndavuga nti: “Mwami, kugeza ryari?” Aransubiza ati: “Kugeza igihe imidugudu izaba yarahindutse amatongo itagira uyibamo, n’amazu akaba adafite abantu, n’igihugu kikaba cyarahindutse ubutayu rwose, kandi Uwiteka akajyana abantu kure, maze ahantu hatereranywe hakaba henshi hagati mu gihugu. Kandi nubwo hagisigaramo kimwe cya cumi, na cyo kizongera kirandurwe; nyamara nk’igiti cy’umuterere cyangwa nk’igiti cy’umushishi, iyo gitemwe hasigara igishyitsi cyacyo, ni ko urubyaro rwera ruzaba igishyitsi cyacyo.”

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Muri Yesaya igice cya gatandatu umurongo wa gatatu, abamarayika bagaragaza ko isi yuzuye ubwiza bw’Imana.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Maze umwe yahamagariraga undi, ati: Uwera, uwera, uwera, ni Uwiteka Nyiringabo; isi yose yuzuye ubwiza bwe. Yesaya 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Mushiki wacu White ahuza kumanuka kw’umumarayika wo mu Ibyahishuwe igice cya cumi n’umunani n’abamarayika bo mu murongo wa gatatu.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

> “Ubwo bo [abamarayika] bareba ibizaba mu gihe kizaza, igihe isi yose izuzuzwa ubwiza Bwe, indirimbo y’intsinzi yo guhimbaza isubirizanya umwe awubwira undi mu ndirimbo inogeye amatwi iti: ‘Yera, yera, yera, ni Uwiteka Nyiringabo.’” Review and Herald, 22 Ukuboza, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Yesaya ari kuri 9/11 maze aribaza ati “kugeza ryari” agomba kugeza ubutumwa bwa 9/11 ku bwoko bw’i Lawodikiya butifuza kubona cyangwa kumva. Abwirwa ko agomba gukomeza kwihangana kugeza aho imidugudu irimburirwa, kandi ukurimbuka kw’iyo midugudu gutangira ku itegeko ryo ku Cyumweru, igihe ubuhakanyi bw’ishyanga bukurikirwa n’ukurimbuka kw’ishyanga.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Nuko ndavuga nti: Mwami, bizageza ryari? Aransubiza ati: Bizageza ubwo imidugudu izaba yahindutse amatongo itagira uyituyemo, n’amazu akaba nta bantu abarimo, kandi igihugu kikaba cyarahindutse umusaka rwose; kandi Uwiteka akaba yarajyanye abantu kure cyane, maze hagati mu gihugu hakabamo ugutereranwa gukomeye. Nyamara muri cyo hazasigara kimwe cya cumi, kandi kizagaruka, ariko na cyo kizamarwa: nk’umuterere n’inkoni, ibisigazwa byabyo bikaba bikiri muri byo iyo byamaze guhanagura amababi yabyo; uko ni ko urubyaro rwera ruzaba ibisigazwa byacyo. Yesaya 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Ku wa 9/11, igihe isi yamurikiwe n’ubwiza bw’Imana, Yesaya asigwa kugira ngo atange ubutumwa bw’imvura y’itumba; maze akabaza ati: “Nzageza ryari?” ni ukuvuga igihe agomba kugeza ubutumwa bwa 9/11 ku bantu bafite imitima ikakaye. Igisubizo ni “kugeza igihe” cy’itegeko ryo ku cyumweru, ubwo hazabaho “gutererana gukomeye hagati mu gihugu.” Iryo “gutererana gukomeye” rikorwa n’Ubwadivantisiti bw’i Lawodikiya, abo Yesaya, mu gice cya makumyabiri na kabiri, agaragaza nka Shebuna.

> Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

> Dore, Uwiteka azagutwara nk’imbohe mu mbaraga zikomeye, kandi azagupfundikanya rwose. Ni ukuri, azaguhindukiza akaguta hirya no hino nk’umupira, akujugunye mu gihugu kinini; ni ho uzagwa, kandi ni ho amagare y’ikuzo ryawe azahinduka isoni z’inzu ya shobuja. Kandi nzakwirukana mu mwanya wawe, kandi azagukura hasi ku ntebe yawe. Yesaya 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Abadivantisiti b’i Lawodikiya baretse ukuri ku gihe cy’itegeko ryo ku cyumweru, kandi aho ni ho “barimburirwa,” nk’uko bigaragazwa muri Daniyeli igice cya cumi na kimwe umurongo wa mirongo ine n’umwe.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Kandi azinjira no mu gihugu cy’igikundiro, kandi ibihugu byinshi bizarimburwa; ariko aba ni bo bazacika mu maboko ye: ari bo Edomu, na Mowabu, n’abakuru bo mu bana ba Amoni. Danieli 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Ubwo Yesaya abaza ati “kugeza ryari,” abwirwa kugeza ubu butumwa ku Badiventisime koko kugeza ku itegeko ryo ku Cyumweru, igihe “benshi” bo muri Daniyeli cumi na rimwe umurongo wa mirongo ine n’umwe bazaba “bahanuwe,” igihe bazatererana Isabato n’Imana. Maze icyo gihe bazarukwa n’akanwa k’Umwami, nk’uko bigaragazwa mu gitabo cy’Ibyahishuwe, aho ibitabo byose bya Bibiliya bihurira kandi bigasorezwa, kandi aho Yesaya makumyabiri na kabiri Shebuna “ajugunywa” “n’imbaraga” “nk’umupira mu gihugu kinini,” ubwo “bakurwaho” “bakajyanwa kure cyane.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Muri icyo gihe, abasigaye, bagereranywa n’“icya cumi” (ari cyo kimwe cya cumi), “bazagaruka”; bo muri uwo murongo bagereranywa n’ibiti bifite “ikimero” gisigara igihe amababi amaze guhanagurika. “Amababi” agereranya ukwatura mu bimenyetso by’ubuhanuzi. Igihe Abadiventisiti bazagera ku itegeko ryo ku Cyumweru maze bakemera umunsi wa mbere w’icyumweru mu mwanya w’Isabato y’Imana, bazahanagura amababi yabo yo “kwatura” kandi ntibazongera kuvuga ko bashyigikiye Isabato y’Imana y’umunsi wa karindwi.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

> “Ukuvuma umuvumo ku giti cy’umutini kwari umugani wakozwe mu gikorwa. Icyo giti cy’ingumba, cyigaragazaga amababi yacyo y’ubwiyemezi mu maso ya Kristo ubwe, cyari ikimenyetso cy’ishyanga ry’Abayahudi. Umukiza yashakaga kugaragariza abigishwa be mu buryo busobanutse impamvu n’ukudashidikanywaho kw’irimbuka rya Isirayeli. Kubera iyo mpamvu yahaye icyo giti imico y’inyangeso, kandi akigira gisobanura ukuri kw’Imana. Abayahudi bihariye mu yandi mahanga yose, bavuga ko bayobotse Imana. Bari baragiriwe ubuntu bwihariye na Yo, kandi biyitirira gukiranuka kuruta andi mahanga yose. Ariko bari barandujwe no gukunda iby’isi no kurarikira inyungu. Biratanaga ubumenyi bwabo, nyamara ntibari bazi ibyo Imana ibasaba, kandi bari buzuye uburyarya. Nk’uko cya giti cy’ingumba cyaramburaga amashami yacyo y’ubwiyemezi hejuru, gisa n’igitoshye kandi gishamaje ijisho, nyamara nticyera “ikindi keretse amababi,” ni ko idini y’Abayahudi, n’urusengero rwayo rw’agatangaza, ibicaniro byayo byera, abatambyi bayo bambaye imitwe y’icyubahiro, n’imihango yayo iteye ubwuzu, rwose byari byiza mu bigaragara inyuma, ariko kwicisha bugufi, urukundo, n’ineza byo ntibyabonekagamo.”

> “All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

> “Ibiti byose byo mu murima w’imitini byari bidafite imbuto; ariko ibiti bitaragiraga amababi ntibyateraga abantu kubyitega, kandi ntibyabateraga no gucika intege. Ibyo biti byagereranyaga Abanyamahanga. Bari bakennye ubukiranutsi nk’uko n’Abayahudi bari babukennye; ariko bo ntibari baravuze ko bakorera Imana. Nta kwiratana k’uburyarya bagiraga bavuga ko ari beza. Bari impumyi ku mirimo y’Imana no ku nzira zayo. Kuri bo igihe cy’imitini cyari kitaragera. Bari bagitegereje umunsi wari kuzabazanira umucyo n’ibyiringiro. Abayahudi, bari barahawe imigisha irushijeho kuba myinshi iturutse ku Mana, bagiriweho inshingano zo kubazwa uko bakoresheje nabi izo mpano. Uburenganzira biratanaga bwarushijeho kongera icyaha cyabo.” The Desire of Ages, 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Mu gihe cy’itegeko ryo ku Cyumweru, ukwiyemerera kwa Adventisimu y’Abalawodikiya ko ari ubwoko bw’isezerano ry’Imana kuravaho, kuko bemera ikimenyetso cy’isezerano ry’urupfu kandi bakanga ikidodo cy’isezerano ry’ubugingo. Hanyuma bakuraho amababi yabo yo kwiyemerera, maze hagashyirwa ahagaragara abasigaye bahagarariwe na Yesaya, bo ku wa 9/11 “basubiye” mu nzira za kera, hanyuma baca bugufi bakagwa mu mukungugu igihe bo (Yesaya) bamenyaga ko uburambe bwe bwari bwarononekaye, maze nyuma y’ibyo agatunganywa n’ikarabuneka ryavuye ku gicaniro. Mushiki wacu White atumenyesha ko ikarabuneka ryavuye ku gicaniro rihagarariye kwezwa, ariko kwezwa ni cyo gusa ikarabuneka rikora igihe rikoze ku munwa wa Yesaya.

> “The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

> “Amakara yaka ni ikimenyetso cy’ukwezwa. Iyo akoze ku minwa, nta jambo rihumanye rizongera kuyivamo. Kandi ayo makara yaka anagereranya imbaraga z’umurimo w’abagaragu b’Umwami.” Review and Herald, 16 Ukwakira 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

“Amakara” y’urutambiro ajugunywa ku isi mu minsi y’imperuka ni yo makara ajugunywa ku isi igihe ikimenyetso cya karindwi kandi cya nyuma gifunguwe mu mirongo itanu ya mbere y’Ibyahishuwe igice cya munani. Yesaya, bityo n’abihumbi ijana na mirongo ine na bine, bahumanurwa n’akara gakoraho iminwa yabo, ariko “akara” ni ubutumwa. Gakoraho iminwa yabo igihe bafata igitabo mu kuboko k’umumarayika bakakirya.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ubezeza ukuri kwawe; ijambo ryawe ni ryo kuri. Yohana 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Abantu “bagaruka” bakaba abasigayeho (igisigazwa) bashushanywa nk’imyerezi n’ibiti bya teyele; kandi nk’uko Kristo yari “yarahaye igiti imico mbonezamana, kandi akakigira umusobanuzi w’ukuri kw’Imana,” ni ko ibiti byo muri Yesaya bifite “umuco mbonezamana” muri byo, nk’uko bigaragazwa n’“umushishwa.” Umushishwa ugumana n’ibiti, ndetse n’igihe abari amababi y’umwuga gusa bavanwaho. “Urubyaro rwera” ni rwo “mushishwa,” kandi Kristo ni we “urubyaro rwera” rw’ubuhanuzi. Ibyo biti bishushanywa nk’igisigazwa, kandi na Yesaya ubwe mu gice cya gatandatu, bishushanya abantu bityo bikagaragaza ubumuntu; naho urubyaro rwera rugashushanya ubumana. Bityo, Yesaya gatandatu igaragaza kwezwa kw’Abadiventisimu kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru, kandi ibisobanuro Yesaya atanga kuri ayo mateka y’ubuhanuzi byose bishushanywa n’ikibazo cye kigira kiti “kugeza ryari?” Kuri Yesaya, igisubizo cy’icyo kibazo ngo “kugeza ryari?” cyari kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru.

## How Long? 1840–1844

Bizageza Ryari? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

Tariki ya 11 Kanama 1840 yagereranyaga 9/11, kandi hamwe n’amateka y’ubuhanuzi ava ku ya 11 Kanama 1840 akageza ku ya 22 Ukwakira 1844, intambara yo ku Musozi wa Karumeli hagati ya Eliya n’abahanuzi ba Yezebeli yarabaye. Amaherezo byagaragajwe ko abahanuzi ba Bali bari abahanuzi b’ibinyoma maze bicwa na Eliya, ariko mu ntangiriro nyirizina z’ukwo guhangana Eliya yabajije ikibazo ati: “muzageza ryari” muzuyaza hagati y’ibitekerezo bibiri.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Maze Eliya aza ku bantu bose, arababwira ati: “Muzageza he kugurumana hagati y’ibitekerezo bibiri? Niba Uwiteka ari we Mana, mumukurikire; ariko niba ari Baali, abe ari we mukurikira.” Ariko abantu ntibamusubiza n’ijambo na rimwe. Eliya yongera kubwira abantu ati: “Ni jye jyenyine usigaye ndi umuhanuzi w’Uwiteka; naho abahanuzi ba Baali ni abantu magana ane na mirongo itanu.” 1 Abami 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Eliya ari ku wa 11 Kanama 1840, abaza icyo gihe cy’abantu niba ubutumwa bw’Abamilerite ari ukuri cyangwa niba ari ikinyoma. Ni ubundi butumwa bugenewe Lawodikiya, nk’uko byari bimeze kuri Yesaya 6.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Abantu ibihumbi n’ibihumbi bayobowe kwemera ukuri kwabwirizwaga na William Miller, kandi abagaragu b’Imana bahagurutswe mu mwuka no mu mbaraga bya Eliya kugira ngo batangaze ubwo butumwa. Nk’uko Yohana, wabanje kuza mbere ya Yesu, yari ameze, ni ko abababwirizaga ubu butumwa bukomeye bumvaga bategetswe gushyira ishoka ku mizi y’igiti no guhamagarira abantu kwera imbuto zikwiriye kwihana. Ubuhamya bwabo bwari bugenewe gukangura no gukora ku matorero mu buryo bukomeye, no kugaragaza imico yayo nyakuri. Kandi igihe umuburo ukomeye wo guhunga umujinya uzaza watangazwaga, benshi bari bifatanyije n’amatorero bakiriye ubutumwa bukiza; babonye gusubira inyuma kwabo, maze, bafite amarira asharira yo kwihana n’agahinda kenshi ko mu mutima, bicisha bugufi imbere y’Imana. Kandi ubwo Umwuka w’Imana wabamanukagaho, bafashije kurangurura ijwi bati: ‘Nimwubahe Imana, muyihe icyubahiro; kuko igihe cy’urubanza rwayo gisohoye.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Mu mateka y’ikigeragezo yo kuva mu 1840 kugeza mu 1844, Abaporotesitanti banze ubutumwa bwa Eliya babaye abakobwa ba Roma kandi bashyikiriza Adventisime y’Abamilerite umwambaro w’Ubuporotesitanti. Hamwe na Yesaya na Eliya, dufite abahamya babiri bahamya ukuri kw’uko ikibazo ngo “kugeza ryari” ari ikimenyetso cy’amateka atangirira ku wa 9/11 agasozwa n’itegeko ryo ku Cyumweru. Mu mateka y’Abamilerite, ku wa 11 Kanama 1840 hahura na 9/11, kandi ku wa 22 Ukwakira 1844 hahura n’itegeko ryo ku Cyumweru. Igihe umuriro wamanukaga uvuye mu ijuru ugatwika ituro rya Eliya, amabuye cumi n’abiri yose yamurikiwe hamwe n’iryo turo, bityo aranga ibihumbi ijana na mirongo ine na bine nk’ibendera rihagarariwe n’amabuye amurikiwe. Hanyuma abahanuzi b’ibinyoma bicwa na Eliya, nk’uko na Leta Zunze Ubumwe z’Amerika, umuhanuzi w’ibinyoma, yicwa nk’ubwami bwa gatandatu ku itegeko ryo ku Cyumweru.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Yesaya gatandatu ishishikariza ku buryo bwihariye igikorwa cyo kugeragezwa, kwezwa no guhumanurwa kibera mu bantu b’Imana kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru. Eliya arimo ahangana n’imyumvire y’i Lawodikiya iri mu bantu b’Imana, kandi nanone atanga ibihamya bitandukanya umuhanuzi w’ukuri n’umuhanuzi w’ibinyoma, bityo kandi n’ubutumwa bw’ukuri n’ubw’ibinyoma. Nuko rero, uhereye ku wa 11 Kanama 1840 ukageza ku wa 22 Ukwakira 1844, ikigeragezo cy’ubuhanuzi cyazanywe ku Baporotesitanti bo mu gihe cya Sarudi; kandi nk’uko umuriro wo ku Musozi wa Karumeli watumye habaho gutandukanywa mo ibyiciro bibiri, ni ko no mu 1844 hagaragajwe ibyiciro bibiri. Icyiciro kimwe muri icyo gikorwa cyo kugeragezwa cyari abantu b’isezerano bari bagiye kuba “abahoze ari” abantu b’isezerano, naho ikindi cyiciro cyari Ubwadiventisiti bw’Abamillerite Imana yari kuzagirana na bwo isezerano ku wa 22 Ukwakira 1844. Igihe cyo kugeragezwa no gutandukanywa ni cyo nkuru y’uruzabibu, kuko Ubwadiventisiti bw’Abamillerite bwagaragajwe ko ari bwo muhanuzi w’ukuri kuri ya ngingo nyine Sarudi y’Abaporotesitanti yatangiriyeho gusohoza uruhare rwayo rwo kuba Ubuporotesitanti bw’ubuhakanyi. Nk’uko abahanuzi ba Bali bashyizwe ahagaragara ko ari ab’ibinyoma, ni ko n’abo bahoze ari abantu b’isezerano bashyizwe ahagaragara, hanyuma Abamillerite babaranga nk’umukobwa wa Roma. Inkuru y’Umusozi wa Karumeli, kimwe no gusohozwa kw’ayo mateka mu gihe cy’Abamillerite, itanga umuhamya wa kabiri kuri Yesaya gatandatu yerekana ko ikibazo ngo, “kugeza ryari,” ari ikimenyetso cy’igihe gihera kuri 9/11 kikageza ku itegeko ryo ku Cyumweru.

> “‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

> “‘Mwami Mana wa Aburahamu, Izaki, na Isirayeli,’ ni ko umuhanuzi yinginga ati, ‘uyu munsi bimenyekane yuko ari Wowe Mana muri Isirayeli, kandi ko ndi umugaragu Wawe, kandi ko ibyo byose nabikoze nk’uko wabintegetse. Nyumva, Mwami, nyumva, kugira ngo aba bantu bamenye yuko ari Wowe Uwiteka Mana, kandi ko ari Wowe wahinduye imitima yabo ikagaruka kandi.’”

> “A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

> Kwirekera, kuremerewe n’uburemere bwako bw’icyubahiro, kurambaraye kuri bose. Abatambyi ba Baali bahinda umushyitsi kubera ubwoba. Bazi neza icyaha cyabo, bityo bagategereza igihano cyihuse.

> “No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

> Isengesho rya Eliya rikimara kurangira, ako kanya ibirimi by’umuriro, nk’imirasire y’umurabyo urabagirana, biramanuka biva mu ijuru ku rutambiro rwari rwubatswe, bitwika igitambo, birigata amazi yari mu mwobo, ndetse bitwika n’amabuye y’urwo rutambiro. Urumuri rwaka rw’iyo nkongi rumurikira uwo musozi kandi rugahuma amaso y’imbaga. Mu bibaya biri hepfo, aho benshi bahagaze barebana igishyika n’inkeke ibyo abari hejuru bakora, kumanuka kw’umuriro kuboneka neza, kandi bose batangazwa n’icyo babonye. Bisa n’inkingi y’umuriro ku Nyanja Itukura yatandukanyaga abana ba Isirayeli n’ingabo z’Abanyegiputa.

> “The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

> “Abantu bari kuri wa musozi bikubita hasi bubamye mu gutinya kwuzuye icyubahiro imbere y’Imana itaboneka. Ntibatinyuka gukomeza guhanga amaso uwo muriro woherejwe n’Ijuru. Batinya yuko na bo ubwabo bashya; kandi, bamaze guhamywa inshingano yabo yo kwemera ko Imana ya Eliya ari yo Mana ya ba sekuruza babo, iyo bagomba kugandukira, bose batakambira icyarimwe nk’abavuga ijwi rimwe bati: ‘Uwiteka ni we Mana; Uwiteka ni we Mana.’ Uwo muvugo usakara ku musozi wose mu buryo butangaje cyane, ugasubira no kumvikana mu kibaya kiri hepfo. Amaherezo Isirayeli irakangutse, ikava mu buyobe, ikihana. Amaherezo abantu babona urugero rukomeye rw’ukuntu basuzuguye Imana. Imico yo kuramya Baali, iyo igereranyijwe no gukorera kwuzuye ubwenge Imana nyakuri isaba, ihishurwa rwose. Abantu bemera ubutabera n’imbabazi by’Imana mu kuba yarimye ikime n’imvura kugeza igihe bagejejwe ku kwatura izina ryayo. Ubu noneho biteguye kwemera ko Imana ya Eliya iruta ibigirwamana byose.” Abahanuzi n’Abami, 153.

## How Long? Moses

Bizageza Igihe kingana iki? Mose

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Ubwa mbere ikibazo cy’ikigereranyo ngo, “kugeza ryari,” kibajijwe mu Ijambo ry’ubuhanuzi ni mu cyorezo cya munani cyagwiriye Abanyegiputa mu gihe cya Mose. Icyorezo cya munani ni “inzige” (ikimenyetso cya Isilamu) zazanywe n’“umuyaga uturutse iburasirazuba” (ikimenyetso cya Isilamu).

> And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

> Maze Mose na Aroni binjira kwa Farawo, baramubwira bati: “Uku ni ko Uwiteka, Imana y’Abaheburayo, avuze ati: Uzageza ryari kwanga kwicisha bugufi imbere yanjye? Reka ubwoko bwanjye bugende, bunde gukorera. Ariko nimwanga kurekura ubwoko bwanjye ngo bugende, dore ejo nzazana inzige mu gihugu cyawe; kandi zizakwira ku isi hose, ku buryo umuntu atazabasha kubona ubutaka; kandi zizarya ibisigaye byarokotse, ibisigaye mwasigaranye nyuma y’urubura, kandi zizarya ibiti byose bibamerera mu murima. Kandi zizuzura inzu zawe, n’inzu z’abagaragu bawe bose, n’inzu z’Abanyegiputa bose; ibintu ba sogokuruza bawe cyangwa ba sekuruza ba sogokuruza batigeze babona, uhereye ku munsi babereyeho ku isi kugeza kuri uyu munsi.” Nuko arahindukira, ava imbere ya Farawo.

> And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

> Nuko abagaragu ba Farawo baramubwira bati: “Uyu muntu azatubera umutego kugeza ryari? Reka abo bagabo bagende, kugira ngo bakorere Uwiteka Imana yabo. Mbese nturamenya ko Egiputa yarimbutse?”

> And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

> Maze Mose na Aroni basubizwa kongera kuza kwa Farawo; arababwira ati: Nimugende, mukorere Uwiteka Imana yanyu; ariko abazagenda ni bande?

> And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

> Mose aravuga ati: Tuzajyana n’abato bacu n’abakuru bacu, n’abahungu bacu n’abakobwa bacu, n’imikumbi y’intama zacu n’amashyo y’inka zacu ni byo tuzajyana; kuko tugomba kwizihiriza Uwiteka umunsi mukuru.

> And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

> Arababwira ati: “Uwiteka abane namwe atyo, nk’uko nzabareka mukagenda hamwe n’abana banyu bato! Nimubyitondere; kuko ikibi kiri imbere yanyu. Oya, si ko bimeze: nimugende noneho mwebwe bagabo, mukorere Uwiteka, kuko ari cyo mwashakaga.” Nuko birukanwa imbere ya Farawo.

> And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

> Uwiteka abwira Mose ati: Rambura ukuboko kwawe hejuru y’igihugu cya Egiputa uzane inzige, kugira ngo zizamuke zikwire igihugu cya Egiputa, zirye ibimera byose by’icyo gihugu, ari byo byose urubura rwasize. Maze Mose arambura inkoni ye hejuru y’igihugu cya Egiputa, Uwiteka ateza umuyaga uturutse iburasirazuba ku gihugu uwo munsi wose n’iryo joro ryose; maze bukeye mu gitondo, uwo muyaga uturutse iburasirazuba uzana inzige. Inzige zizamuka hejuru y’igihugu cyose cya Egiputa, zigwa mu mipaka yose ya Egiputa; zari nyinshi cyane kandi ziteye ubwoba; mbere yazo ntihigeze kubaho inzige nk’izo, kandi nyuma yazo ntizizongera kubaho nk’izo. Kuko zatwikiriye ubuso bw’isi yose, ku buryo igihugu cyijimye; zirya ibimera byose byo muri icyo gihugu n’imbuto zose z’ibiti urubura rwasize; kandi nta kintu na kimwe kibisi cyasigaye ku biti cyangwa ku bimera byo mu mirima, mu gihugu cyose cya Egiputa.

> Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

> Nuko Farawo ahamagaza vuba na bwangu Mose na Aroni; aravuga ati: Nacumuye ku Uwiteka Imana yanyu, no kuri mwe. Noneho rero, ndakwinginze, mbabarira iki cyaha cyanjye kuri iyi nshuro yonyine, kandi usabe Uwiteka Imana yanyu, ankureho uru rupfu gusa. Mose ava kwa Farawo, yinginga Uwiteka. Nuko Uwiteka ahindura umuyaga ukomeye cyane uturutse iburengerazuba, ukuraho inzige, uzijugunya mu Nyanja Itukura; nta n’imwe yasigaye mu mipaka yose ya Egiputa. Kuva 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Mbere “Uwiteka Imana y’Abaheburayo” aravuga ati: “Uzageza ryari kwanga kwicisha bugufi imbere yanjye?” hanyuma nyuma yaho abagaragu ba Farawo bongera kubaza Farawo bati: “Uyu muntu azatubera umutego kugeza ryari?” Icyo kibazo kibazwa mu gihe cy’icyorezo cya munani, kandi icyo cyorezo gihura na 9/11 kubera impamvu nyinshi. Icyorezo cya cumi ni ukwicwa kw’imfura, kandi gihura n’umusaraba, maze kigakurikirwa no gucika intege ku Nyanja Itukura, ibyo guhumekerwa guhuza no gucika intege kw’abigishwa ku musaraba, kandi bigahuza no gucika intege gukomeye kw’Abamilerite mu 1844. Abo bahamya batatu bose bahurira ku itegeko ryo ku Cyumweru. Icyorezo cya cumi ni itegeko ryo ku Cyumweru, kandi ibyorezo bibiri mbere yacyo, icyorezo cya munani cyazanye “inzige” zizanwe n’“umuyaga w’iburasirazuba.” “Inzige” zuzura isi yose, nk’uko Islamu iri kunyeganyeza isi yose muri iki gihe, imaze gukwirakwiza umwijima wayo binyuze mu kwimuka kw’abantu ku gahato. Izina ry’Ikilatini ry’“inzige zo mu butayu” ni “locusta migratoria,” rigaragaza ikwirakwira rya Islamu binyuze mu kwimuka kw’abantu, iryo ryagereranywa mu isi kamere n’iyimuka.

The ninth plague was a darkness that could be felt.

Icyago cya cyenda cyari umwijima wumvikanaga.

> And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

> Uwiteka abwira Mose ati: “Rambura ukuboko kwawe werekeza ku ijuru, kugira ngo umwijima ube mu gihugu cya Egiputa, ndetse umwijima ushobora gufatwa.” Maze Mose arambura ukuboko kwe yerekeza ku ijuru; maze mu gihugu cyose cya Egiputa habaho umwijima mwinshi cyane iminsi itatu. Ntibabonanaga, kandi nta n’umwe wahagurukaga ava aho ari, iminsi itatu yose; ariko Abisirayeli bose bari bafite umucyo aho babaga. Kuva 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Mu kimenyetso cy’ijambo ngo “kugeza ryari” kigereranywa n’Umusozi wa Karumeli na Eliya, hagaragaramo itandukaniro ryigaragaza igihe umuriro umanuka uvuye mu ijuru. Imana ya Eliya yakoze icyo Bali adashobora gukora. Mu mateka y’Abamilerite, itandukaniro ryashyizweho hagati y’Ubuporotesitanti bw’i Sarudi bwaguye n’Ukwizera kwa Adiventi kw’Abamilerite. Kuri Mose, itandukaniro ryari umwijima cyangwa umucyo. Hari umucyo mu mazu y’Abaheburayo. Yesaya arushaho kutumenyesha ko abadafite umucyo ku murongo wa Mose, ari na bo kandi barimburwa na Eliya, kandi ari na bo batakaza umwitero w’Ubuporotesitanti mu gihe cy’Abamilerite, ari “ubwoko” “bwumva” “rwose, ariko ntibusobanukirwe; kandi bubona” “rwose, ariko ntibumenye.” Hanyuma havugwa ijambo ribavugwaho rigira riti: “Kobya umutima w’ubu bwoko, uremere amatwi yabwo, uhumye amaso yabwo; kugira ngo butarebesha amaso yabwo, kandi butumvisha amatwi yabwo, kandi butamenyera mu mutima wabwo, ngo buhinduke, bukire.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Yari yiteguye gukora uwo murimo, ariko atewe ubwoba n’inshingano yo kubwiriza abatazumva, Yesaya “ni bwo yavuze ati,” “Mwami, kugeza ryari?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Ibyago bitatu bya nyuma byo mu byorezo icumi bya Egiputa bitanga ubuhamya bw’intambwe eshatu ziva kuri 9/11 zigana ku itegeko ryo ku Cyumweru. Ku wa 11 Kanama 1840, ubutumwa bw’umumarayika wa mbere bwahawe imbaraga, kandi ku wa 19 Mata 1844 umumarayika wa kabiri arahagera maze ahabwa imbaraga mu Nama y’Ingando ya Exeter yo ku wa 12–17 Kanama, naho umumarayika wa gatatu arahagera ku wa 22 Ukwakira 1844. Umumarayika wa gatatu ahura n’itegeko ryo ku Cyumweru, bityo akaba agaragaza uburyo bw’intambwe eshatu, kuko udashobora kugira uwa gatatu udafite uwa mbere n’uwa kabiri.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Ubutumwa bwa mbere n’ubwa kabiri bwatanzwe mu mwaka wa 1843 no mu wa 1844, kandi ubu turi munsi y’itangazo ry’ubwa gatatu; nyamara ubwo butumwa uko ari butatu buracyakwiriye kwamamazwa. Ni ngombwa ubu nk’uko byahoze mbere hose ko busubirwamo ku bashaka ukuri. Binyuze mu nyandiko no mu ijwi dukwiriye kurangurura iryo tangazo, tugaragaza uko bukurikirana, n’ishyirwa mu bikorwa ry’ubuhanuzi butugeza ku butumwa bw’umumarayika wa gatatu. Ntihashobora kubaho ubwa gatatu hatabanje kuba ubwa mbere n’ubwa kabiri. Ubu butumwa tugomba kubuha ab’isi binyuze mu bitabo n’ibyanditswe, no mu nyigisho zivugwa, tugaragaza mu murongo w’amateka y’ubuhanuzi ibyabaye n’ibizaba.” Selected Messages, igitabo cya 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Icyorezo cya cumi cya Egiputa cyahujwe n’umusaraba n’ugucika intege kwakurikiyeho, nk’uko byahumetswe. Bityo rero icyorezo cya cumi ni ubutumwa bwa gatatu, kandi ku bw’itegeko ry’ubuhanuzi bugomba kubanzirizwa n’ubutumwa bwa mbere n’ubwa kabiri. Kuri 9/11 Uwiteka yabajije Farawo ati: “uzageza ryari?” kandi ako kanya nyuma yaho abagaragu ba Farawo na bo babaza bati: “uzageza ryari?” Mose amaze gushyikiriza Farawo ikibazo cy’Imana kigira kiti: “uzageza ryari?”, kandi mbere gato y’uko abagaragu basubiramo ikibazo cya Mose bakibwira Farawo, Mose agaragaza aho ibintu bihindukira agira ati: “arahindukira, ava imbere ya Farawo.” Kuva 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 yari ihinduka ry’ubuhanuzi, ryashushanyijwe igihe Mose yatezaga icyorezo cy’inzige cyazanywe n’umuyaga uturutse iburasirazuba.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

> “Habaho ibihe biba ingingo z’ihindukiro mu mateka y’amahanga n’ay’itorero. Mu kurinda no kuyobora kw’Imana, iyo ibyo bihe by’amage bigeze, umucyo ugenewe icyo gihe uratangwa.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Icyorezo gikurikiyeho cyazanye umwijima cyangwa umucyo, bitewe n’itsinda umuntu yabagamo. Ku wa 9/11 habaye “ihindukira rikomeye mu mateka y’amahanga no mu mateka y’itorero.” Icyo gihe ubwoko bw’Imana bwahamagariwe kugaruka no kugendera mu nzira za kera, ariko banze kuzigenderamo kandi ntibumvira ijwi ry’impanda. Gutandukanya umwijima n’umucyo byarasohoye nyuma ya Eliya, kandi Mose arabaza ati: “kugeza ryari?” Akomeza no kuvuga muri uwo murongo ati:

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Habaho ibihe biba ari ingingo zo guhindukiraho mu mateka y’amahanga n’iy’itorero. Mu kugenga kwa Imana, iyo ibi bihe by’ingorane bitandukanye bigeze, umucyo ugenewe icyo gihe uratangwa. Niba wakiriwe, habaho gutera imbere mu by’umwuka; niba wananzwe, gukendera mu by’umwuka no kurimbuka gukurikiraho.” Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

Tuzakomeza iyi ngingo y’“igihe kingana iki” mu nyandiko ikurikira.

> “In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

> “Muri Gicurasi 1842, i Boston, muri Leta ya Massachusetts, hahamagajwe Inama Nkuru. Mu itangizwa ry’iyo nama, abavandimwe Charles Fitch na Apollos Hale bo muri Haverhill berekanye ubuhanuzi bushushanyije bwa Daniyeli na Yohana, bari barashushanyije ku mwenda, hamwe n’imibare y’ubuhanuzi, bugaragaza isohozwa ryabwo. Mwene Data Fitch, asobanura ibivuye ku mbonerahamwe ye imbere y’Inama, yavuze ko, igihe yasesenguraga ubwo buhanuzi, yari yaratekereje ko aramutse ashoboye gushyira ahagaragara ikintu nk’iki kigaragajwe aha, cyoroshya iyo ngingo kandi kikamworohera kuyitangariza abateraniye aho. Aha hari umucyo urushijeho mu nzira yacu. Abo bavandimwe bari barimo bakora icyo Uwiteka yeretse Habakuki mu iyerekwa rye imyaka 2,468 mbere yaho, agira ati: ‘Andika iyerekwa, urishyire ku mbaho mu buryo bugaragara, kugira ngo urisoma abone kwiruka. Kuko iyerekwa ari iry’igihe cyagenwe.’ Habakuki 2:2.”

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Nyuma y’ikiganiro runaka kuri iyo ngingo, hafashwe icyemezo n’amajwi ya bose ko hakorwa kopi magana atatu zisa n’iyi hifashishijwe uburyo bwa lithographie, kandi bidatinze ibyo birakorwa. Byiswe ‘imbonerahamwe zo mu ‘43.’ Iyi yari Inama y’Ingenzi cyane.” The Autobiography of Joseph Bates, 263.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Nabonye ko igishushanyo cyo mu 1843 cyari kiyobowe n’ukuboko k’Umwami, kandi ko kitagombaga guhindurwa; ko imibare yari uko Yashakaga ko iba; ko ukuboko Kwe kwari kuri cyo kandi guhisha ikosa ryari muri imwe mu mibare, ku buryo nta washoboraga kuribona, kugeza ubwo ukuboko Kwe kuvanyweho.” Early Writings, 74.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

> “Byari ubuhamya bwunze ubumwe bw’abigisha n’ibinyamakuru by’ukuza kwa kabiri, igihe bahagararaga ku ‘kwizera kwa mbere,’ ko gutangaza imbonerahamwe kwari ugusohora kwa Habakkuk 2:2, 3. Niba imbonerahamwe yari ingingo y’ubuhanuzi (kandi abayihakana bava ku kwizera kwa mbere), noneho bikurikiraho ko 457 BC ari wo mwaka wo kubariraho iminsi 2300. Byari ngombwa ko 1843 iba igihe cya mbere cyatangajwe kugira ngo ‘iyerekwa’ ‘ritinde,’ cyangwa ngo habeho igihe cyo gutinda, ari cyo umutwe w’abakobwa b’inkumi wagombaga gusinzira no kuryama ku ngingo ikomeye y’igihe, mbere gato y’uko bakangurwa n’Induru yo mu Gicuku.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

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