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# The Book of Daniel - Number One-Hundred and Nineteen

Igitabo cya Daniyeli — Ijambo rya Mbere na Cumi n’Icyenda

The Prophetic Significance of Historical Waymarks: Understanding the Last Days Through Biblical Symbolism

Ubusobanuro bw’Ubuhanuzi bw’Ibimenyetso by’Amateka: Gusobanukirwa Iminsi y’Iherezo Binyuze mu Kimenyetso cya Bibiliya

Author

Jeff Pippenger

Published

March 6, 2024

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The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

Abantu ibihumbi ijana na mirongo ine na bine bagaragazwa nk’abezwa n’Intumwa y’Isezerano, kandi imbaga nyamwinshi igaragazwa n’amakanzu yera y’ubuhamya bw’amaraso. Igihe cya mbere muri bya bihe bibiri byera by’iminsi y’imperuka kigaragaza umurimo w’intumwa itegura inzira y’Intumwa y’Isezerano, naho igihe cya kabiri kigaragaza umurimo wa Eliya. Igihe cya mbere kigaragaza urubanza rw’igenzura rw’abazima bo muri Adventisime y’i Lawodikiya, naho igihe cya kabiri kigagaragaza urubanza nyir’izina rwa Roma ya none.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

“ikimenyetso” cyo guhunga imijyi mu minsi y’imperuka nticyasobanuwe neza n’Abadiventisiti b’i Lawodikiya. Mushiki wacu White aratumenyesha ko irimbuka rya Yerusalemu kuva mu wa 66 kugeza mu wa 70 nyuma ya Kristo ritanga ishusho y’ikimenyetso cy’imbuzi ku bwoko bw’Imana mu minsi y’imperuka.

> “The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Igihe ntikiri kure, ubwo, nk’abigishwa bo hambere, tuzahatirwa gushaka ubuhungiro ahantu hadatuwe kandi hitaruye. Nk’uko kugotwa kwa Yerusalemu n’ingabo z’Abaroma kwabaye ikimenyetso cyo guhunga ku Bakristo b’i Yudaya, ni ko no kwiyegurira ububasha kw’ishyanga ryacu mu itegeko rishyira mu bikorwa Isabato ya papa bizatubera umuburo. Icyo gihe ni bwo bizaba ari igihe cyo kuva mu migi minini, twitegura no kuva mu mito kugira ngo tujye kuba mu ngo zitaruye, ahantu hihishe mu misozi.” Testimonies, volume 5, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Kugotwa kwa Yerusalemu kwabaye ikimenyetso cyo guhunga ni ukwa mbere kwazanywe na Cestius. Bityo rero Cestius yashushanyaga akaga kavanyweho by’igihe gito, kuko amaze kugota uwo murwa, yahise asubirayo mu buryo bw’amayobera, kandi abahanga mu mateka ntibigeze bashobora kumenya impamvu yamuteye kubigenza atyo.

> “After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

> “Nyuma y’uko Abaroma bayobowe na Cestius bagose umurwa, mu buryo butunguranye baretse igotwa mu gihe byose byasaga n’ibiri mu nyungu zo guhita batera ako kanya.” The Great Controversy, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

Mu myaka ya 1880 n’iya 1890, Senateri Henry W. Blair wo muri New Hampshire yashyikirije Kongere uruhererekane rw’imishinga y’amategeko yari igamije gushyiraho ku Cyumweru nk’Umunsi w’Ikiruhuko w’Igihugu. Iyi mishinga y’amategeko yakundaga kwitwa “Amategeko ya Blair yerekeye ku Cyumweru.” Senateri Blair yari umushyigikiye ukomeye wo kuziririza ku Cyumweru nk’umunsi w’ikiruhuko n’uwo gukoramo imihango y’idini. Yizeraga ko kugira umunsi umwe w’ikiruhuko ugenderwaho na bose byagira ingaruka nziza ku mico no ku mibereho y’abantu bo muri sosiyete y’Abanyamerika. Nubwo ibyo yaharaniye byabonye inkunga mu rugero runaka, cyane cyane iturutse mu matsinda y’idini, byanahuye n’ababirwanyije, harimo n’impungenge zerekeye itandukaniro hagati y’itorero na Leta.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Icyo ni cyo kigeragezo cya mbere cyo gushyiraho amategeko ya ku Cyumweru mu mateka y’inyamaswa yo mu isi yari yarateguriwe kuvuga nk’ikiyoka ubwo amaherezo izashyiraho itegeko rya ku Cyumweru. Ni uru ruhererekane rw’imishinga y’amategeko ya Blair A. T. Jones, umwe mu ntumwa z’Inteko Rusange yo mu 1888, yagiye mu ngoro za Kongere akayarwanya mu buryo bwuje ubuhanga bw’imvugo. Nyuma y’ugerageza incuro nke, Senateri Blair yatakaje umuvuduko wo gukomeza gusunika gahunda ye y’Umunsi w’Igihugu wo Kuruhuka. Mu isano ritaziguye n’ayo mateka, n’ingaruka z’Umunsi w’Igihugu wo Kuruhuka (Ku Cyumweru), inyandiko y’amateka y’inama za Ellen White ishobora gusubirwamo.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Ibisangwa mu isubiramo ry’imiburo ye yerekeye itegeko ryo ku Cyumweru, ni ikintu gikomeye kandi gikunze kutumvwa nabi cyane mu Badiventisiti b’i Lawodikiya. Mu rwego rw’uko byari ngombwa kuva mu migi, aho mu gice kimaze kuvugwa yanditse ati, “icyo gihe ni bwo bizaba igihe cyo kuva mu migi minini, mu kwitegura kuva no mu mito kugira ngo hajywe mu ngo zitarimo urusaku, ahantu hitaruye mu misozi.” Yigishije kenshi ko ubwoko bw’Imana bwagombaga gutura mu cyaro, ariko inama ze ku byerekeye gutura mu cyaro mbere ya 1888 zishyira amabwiriza ye yo kuva mu migi mu rwego rw’uko mu gihe cya vuba ubwoko bw’Imana bwari kuzaba bukeneye kuva mu migi. Nyuma ya 1888, mu mabwiriza ye yanditse yerekeye gutura mu cyaro, ntiyigeze na rimwe atandukira ku nama y’uko twagombaga kuba twaramaze kuva mu migi.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Imishinga y’Umunsi w’Igihugu w’Ikaruhuko ya Blair yigeze kuza mu mateka ni yo yari “ikimenyetso” cyo kuva mu migi, kandi nubwo iyo mishinga ya Blair yatakaje imbaraga zari ngombwa kugira ngo isohoze uwo murimo, maze ikongera gusubira mu mwijima w’amateka, “ikimenyetso” cyo guhunga cyari cyatanzwe. Cyatangiwe ku kimenyetso cy’amateka cy’igotwa rya mbere, ryazanywe na Cestius. Itegeko ryo ku Cyumweru rigiye kuza vuba rigereranywa n’igotwa rya Titus, kandi niba hari Abadiventisiti b’i Lawodikiya bakiri mu migi igihe iryo gotwa rizaba rigeze, bazapfana n’abanyabyaha.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

Hari ibiri z’ubuhanuzi zibaho mu minsi ya nyuma. Zitandukanijwe n’itegeko ryo ku Cyumweru rigiye kuza vuba. Igihe cya mbere ni urubanza rw’igenzura rw’abazima muri Adiventisimu y’i Lawodikiya, naho igihe cya kabiri ni urubanza rw’ishyirwa mu bikorwa ku ndaya y’i Roma. Izo ngihe zombi zagaragajwe kenshi, kuko ari muri zo umugani w’abakobwa cumi usohoreramo uko wakabaye kwose, nk’uko byagenze mu mateka y’Abamilerite. Igihe cyo gutinda kivugwa muri uwo mugani ni cyo gihe cyo gutinda cyo muri Habakuki igice cya kabiri, bityo rero izo ngihe ebyiri turimo gusuzuma na zo zagaragajwe muri Habakuki igice cya kabiri. Umugani w’abakobwa cumi, na Habakuki igice cya kabiri, byasohoye uko byakabaye kwose mu mateka y’Abamilerite, kandi igihe byasohoraga, Ezekiyeli igice cya cumi na kabiri, umurongo wa makumyabiri n’umwe kugeza ku wa makumyabiri n’umunani, na wo warasohoye.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

Imirongo umunani ya nyuma yo muri Ezekiyeli igice cya cumi na kabiri, igaragaza igihe “ingaruka ya buri yerekwa” izasohorera, mu gihe Imana “itari kugumya gutinza” amayerekwa yayo. Ibi bihe bibiri by’amateka byisubiramo kenshi kandi bikaranga urubanza rw’iperereza rw’abazima mu Badiventisiti b’i Lawodikiya, ndetse n’urubanza nyubahirizwa rwa maraya w’i Tiro, ni cyo gihe cy’ubuhanuzi aho buri yerekwa riri muri Bibiliya rigera ku isohozwa ryarwo ritunganye kandi rya nyuma. Muri icyo gihe, abantu ibihumbi ijana na mirongo ine na bine bashyirwaho, kandi bahagarariye itsinda ritazapfa, ahubwo rikazabaho kugeza Kristo agarutse. Muri Luka igice cya makumyabiri na rimwe Kristo agaragaza “ikimenyetso” kigaragaza igihe iryo sekuruza ryagezeho.

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

Mu mateka yombi ahagarariwe n’“ikimenyetso” cyo guhunga, nk’uko yashyizweho na Kristo afitanye isano n’ikizira giteza umusaka, hagaragajwe ibihe bibiri, kandi intangiriro n’impera zabyo bifite “ikimenyetso” ku itangiriro ry’igihe na “ibimenyetso” ku mperuka yacyo. “Ikimenyetso” Kristo yerekanye nk’igihagarariye urungano rwa nyuma rwari kuzabaho kugeza igihe Azazira mu bicu ni igihamya cy’uko ubu turi mu runganwe rwa nyuma rw’amateka y’isi.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

Mu gice cya makumyabiri na rimwe cya Luka, Yesu agaragaza amateka uhereye ku myaka itatu n’igice yo gukandagirwamo no kurimbuka kwa Yerusalemu nyakuri kuva mu mwaka wa 66 kugeza mu mwaka wa 70, kugeza ku iherezo ry’iyo myaka itatu n’igice yo gukandagirwamo kwa Yerusalemu yo mu buryo bw’umwuka yatangiye mu 538 ikarangira mu 1798.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.

> Kandi nimubona i Yerusalemu igoswe n’ingabo, muzamenye ko kurimbuka kwayo kwegereje. Icyo gihe abazaba bari i Yudaya bazahungire ku misozi; n’abazaba bari hagati muri yo bavemo; kandi abari mu byaro ntibazinjiremo. Kuko iyo minsi izaba ari iy’ihōra, kugira ngo ibyanditswe byose bisohore. Ariko bazabona ishyano abagore bazaba batwite n’abazaba bonsa muri iyo minsi! Kuko mu gihugu hazaba amakuba akomeye, n’uburakari kuri ubu bwoko. Kandi bazicishwa ubugi bw’inkota, bajyanwe ho iminyago mu mahanga yose; kandi i Yerusalemu hazakandagirwa n’abanyamahanga kugeza aho ibihe by’abanyamahanga bizuzurira. Luka 21:20–24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

“ibihe” by’uko Abanyamahanga bakandagira Yerusalemu biri mu bwinshi, kuko bigereranya gukandagirwa kwa Yerusalemu nyakuri kwarangiye mu mwaka wa 70, no gukandagirwa kwa Yerusalemu y’umwuka kwarangiye mu 1798. Abanyamahanga bahagarariye ubupagani n’ubupapa byombi, kandi ayo mabasha yombi ni yo arebwa n’iyerekwa riri mu kibazo cyo muri Daniyeli igice cya munani, kibaza kiti: “Bizageza ryari.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Nuko numva umutagatifu umwe avuga, undi mutagatifu abaza wa mutagatifu wavugaga ati: “Ibyerekanywe byerekeye igitambo cya buri munsi n’igicumuro giteza ubuhanuzi bwo kurimbura, bizageza ryari, kugeza ubwo ahera n’ingabo bizatangwa ngo bihindurwe nk’ibirenge bibikandagira?” Danieli 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

“ibihe by’Abanyamahanga” bivugwa muri Luka igice cya makumyabiri na kimwe, byerekeza ku myaka ibihumbi bibiri na magana atanu na makumyabiri y’ukwihorera kw’Imana ku bwami bwo mu majyaruguru, byatangiye mu mwaka wa 723 Mbere ya Kristo bikarangira mu 1798. Umwaka wa 538 ni wo uranga igihe umuntu w’icyaha yahagararaga ahera hatagatifu akavuga ko ari Imana, bityo icyo gihe kikagabanywamo ibihe bibiri bingana, buri kimwe gifite imyaka igihumbi na magana abiri na mirongo itandatu. Igihe cya kabiri cy’imyaka igihumbi na magana abiri na mirongo itandatu ni na cyo mateka amwe n’ayo yerekanwa ko arangirira muri Luka igice cya makumyabiri na kimwe, umurongo wa makumyabiri na kane, igihe “ibihe by’Abanyamahanga” byuzuriraga. Mu nkuru y’amateka Yesu arimo agaragariza abigishwa Be, umurongo wa makumyabiri na kane ugeza ubuhamya yahaye abigishwa ku “gihe cy’imperuka” mu 1798. Uhereye aho, Yesu atangira kugaragaza “ibimenyetso” bifitanye isano n’umuryango wa Millerite.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Kandi hazabaho ibimenyetso ku zuba, no ku kwezi, no ku nyenyeri; no mu isi hazaba umubabaro w’amahanga, afite urujijo; inyanja n’imiraba bizaba bisakuza; imitima y’abantu izacika intege kubera ubwoba, no kubera gutekereza ku bintu bigiye kuza ku isi: kuko imbaraga zo mu ijuru zizanyeganyezwa. Maze ni bwo bazabona Umwana w’umuntu aje mu gicu afite imbaraga n’ubwiza bwinshi. Kandi ibyo nibitangira kuba, muzahaguruke murebe hejuru, kandi mwubure imitwe yanyu; kuko gucungurwa kwanyu kwegereje. Luka 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Yesu avuga ko “hazabaho ibimenyetso,” kandi abigaragaza nk’ibimenyetso mu zuba no mu kwezi no mu nyenyeri, n’umubabaro w’amahanga, n’imbaraga zo mu ijuru zizanyeganyezwa, hanyuma Umwana w’umuntu aza mu gicu. Ibyo byose “bimenyetso” byasohoreye mu mateka y’Abamillerite.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Ubuhanuzi ntibuhishura gusa uburyo no ikigamijwe n’ukuza kwa Kristo, ahubwo bunatanga ibimenyetso abantu bagomba kumenyera ko buri hafi. Yesu yaravuze ati: ‘Hazabaho ibimenyetso ku zuba no ku kwezi no ku nyenyeri.’ Luka 21:25. ‘Izuba rizijima, kandi ukwezi ntikuzatanga umucyo wako, n’inyenyeri zo mu ijuru zizagwa, kandi imbaraga ziri mu ijuru zizanyeganyezwa. Maze ni bwo bazabona Umwana w’umuntu aza mu bicu afite imbaraga nyinshi n’ubwiza.’ Mariko 13:24–26. Uwahishuriwe ibyahishwe asobanura atya ikimenyetso cya mbere mu bigomba kubanziriza ukuza kwa kabiri: ‘Habaho umutingito ukomeye; izuba riba umukara nk’igunira cy’ubwoya, ukwezi kwose kuba nk’amaraso.’ Ibyahishuwe 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

> “Ibi bimenyetso byagaragaye mbere y’itangira ry’ikinyejana cya cumi n’icyenda. Mu gusohozwa kw’ubu buhanuzi, mu mwaka wa 1755 habaye umutingito uteye ubwoba kuruta indi yose yigeze kwandikwa....”

> “Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

> “Nyuma y’imyaka makumyabiri n’itanu hagaragaye ikimenyetso gikurikiyeho kivugwa muri ubwo buhanuzi—umwijima w’izuba n’ukwezi. Icyatumye ibi birushaho gutangaje ni uko igihe cyo gusohora kwabyo cyari cyaragaragajwe mu buryo budasubirwaho. Mu kiganiro Umukiza yagiranye n’abigishwa Be ku Musozi wa Elayono, amaze gusobanura igihe kirekire cy’ibigeragezo by’itorero,—ni ukuvuga imyaka 1260 y’itotezwa rya gipapa, ari na cyo yari yarasezeranyije ko amakuba yacyo yari kuzagabanywa,—yaboneyeho kuvuga ibyabaye bimwe na bimwe byagombaga kubanziriza ukuza Kwe, kandi agaragaza igihe icya mbere muri byo cyari kuzabonwa ati: ‘Muri iyo minsi, hanyuma y’ayo makuba, izuba rizijima, kandi ukwezi ntikuzatanga umucyo wako.’ Mariko 13:24. Iminsi 1260, cyangwa imyaka 1260, yarangiye mu mwaka wa 1798. Imbere yaho ho imyaka makumyabiri n’itanu, itotezwa ryari ryaramaze hafi gucika rwose. Dukurikije amagambo ya Kristo, nyuma y’iri totezwa, izuba ryagombaga guhinduka umwijima. Ku wa 19 Gicurasi 1780, ubu buhanuzi bwarasohoye....”

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

> “Kristo yari yarategetse ubwoko Bwe kujya buba maso ku bimenyetso by’uko aza, no kwishima igihe babonye ibimenyetso by’Umwami wabo ugiye kuza. Yaravuze ati: ‘Ariko ibyo nibitangira kubaho, muzarebe hejuru, mwubure imitwe yanyu; kuko gucungurwa kwanyu kuzaba kwegereje.’ Yerekeje abayoboke Be ku biti byo mu itumba ry’umuhindo bitoshye mu mpeshyi, maze aravuga ati: ‘Iyo bitangiye gutoha, mwe ubwanyu murabibona mukamenya yuko impeshyi yenda gusohora. Ni ko namwe, nimubona ibyo bibaho, muzamenye yuko ubwami bw’Imana buri bugufi.’ Luka 21:28, 30, 31.” Intambara Ikomeye, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Ikoreshwa inshuro eshatu kwa za Roma eshatu kugaragaza yuko, mu gukandagirirwa kwa Yerusalemu na Roma y’abapagani hanyuma na Roma ya gipapa, hagaragajwamo ko no gukandagirwa kw’aheranda n’ingabo n’i Roma ya none kwari guhagarariwe n’igihe cyaba iminsi igihumbi na magana abiri na mirongo itandatu (Roma y’abapagani), cyangwa imyaka igihumbi na magana abiri na mirongo itandatu ya gihanuzi (Roma ya gipapa). Iyo minsi igihumbi na magana abiri na mirongo itandatu y’ikigereranyo (amezi mirongo ine n’abiri), iranga igihe Roma ya none izayiciramo itoteza ubwoko bw’Imana bw’indahemuka, izaba buri gihe iherekezwa n’“ikimenyetso” kimwe cyihariye kigaragaza igihe cyo guhunga kw’abizerwa b’icyo gihe. Buri kimwe muri ibyo bihe bitatu kirangira no kugaragazwa kw’“ibimenyetso” byinshi, si “ikimenyetso” kimwe gusa nk’uko biba ku ntangiriro y’icyo gihe.

> “It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

> “Ni mu gicuku rwagati Imana ihishurira imbaraga zayo zo gukiza ubwoko bwayo. Izuba riraboneka, rirasa mu mbaraga zaryo zose. Ibimenyetso n’ibitangaza bikurikirana vuba na bwangu. Ababi barebana ubwoba n’ugutangara iby’icyo gikorwa, naho abakiranutsi bakabona ibimenyetso byo gukizwa kwabo banezerewe mu bwubahane bukomeye. Ibiri mu byaremwe byose bisa n’ibivuye mu murongo wabyo. Inzuzi zihagarika gutemba. Ibicu byijimye kandi biremereye biraza, bikagongana hagati yabyo. Hagati mu ijuru rirakaye harimo ahantu hamwe hasobanutse huzuye ikuzo ritavugwa, aho havuye ijwi ry’Imana rimeze nk’urusaku rw’amazi menshi, rivuga riti: ‘Birarangiye.’ Ibyahishuwe 16:17.” The Great Controversy, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Igihe cy’urubanza nyakuri rucibwa kuri maraya w’i Roma gitangirana no kuzamurwa kw’ibendera riranga ko izindi ntama z’Imana zikiri i Babuloni zigomba guhunga. Icyo gihe kirangirana n’“ibimenyetso n’ibitangaza.” Icyo gihe gitangirana n’“ijwi rya kabiri” ryo mu Byahishuwe igice cya cumi n’umunani, kandi kirangirana n’ijwi ry’Imana. Birumvikana ko ijwi rya mbere n’irya kabiri byo mu Byahishuwe igice cya cumi n’umunani ari ijwi rya Kristo. Ijwi rya mbere rigaragaza itangiriro ry’urubanza rw’igenzura rw’itorero ry’Abadiventisti b’i Lawodikiya rikiriho, kandi ijwi rya kabiri rigaragaza iherezo ry’icyo gihe, ariko kandi rikaba ari n’itangiriro ry’urubanza nyakuri rucibwa kuri maraya w’i Roma.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Amateka yuzuye ayoborwa n’icyumweru Kristo yemejemo isezerano, kandi itegeko rya vuba ry’Umunsi wa Ku Cyumweru rigereranywa n’ikirango cyo hagati, nk’uko umusaraba wari wararigereranyijweho. Aya mateka yombi afite ikimenyetso cya Alufa na Omega, kuko intangiriro n’iherezo muri buri mateka bihagarariwe n’ijwi ry’Imana. Kandi ahagarariye ukuri, kuko ikirango cyo hagati ari ubugome bwo kwigomeka bw’itegeko ry’Umunsi wa Ku Cyumweru, kandi ijambo ry’Igiheburayo risobanura “ukuri” ryaremeshejwe n’inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma zo mu nyuguti z’Igiheburayo. Ijwi rya mbere ryo mu Ibyahishuwe igice cya cumi n’umunani ni ijwi rya Kristo, irya nyuma ni ijwi ry’Imana, kandi ijwi ryo hagati, na ryo rikaba ari ijwi ry’Imana, ni na ho kwigomeka guhagarariwe n’inyuguti ya cumi na gatatu kugaragazwa n’inyamaswa yo ku isi “ivuga” nk’ikiyoka, nk’uko bigaragazwa mu Ibyahishuwe igice cya CUMI NA GATATU.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

Ikimenyetso ku itegeko ryo gukomeza ku cyumweru rigiye kuza bidatinze kigereranya “ikimenyetso” cyo guhunga ku bakiranutsi b’Imana, ariko kandi kigaragaza ko intangiriro y’igihe cy’ubuhanuzi kirangirana n’izamurwa ry’icyo kimenyetso na yo igomba kugira “ikimenyetso.” Icyo “kimenyetso” ni cyo Yesu agaragaza nk’igihamya cy’uko igisekuru cya nyuma cy’abatuye isi cyageze. Mu gice cya makumyabiri na rimwe cy’Ivanjili ya Luka, abigishwa babaza icyo Kristo yashakaga kuvuga ubwo yavugaga ko urusengero rwari rugiye kurimburwa.

> And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

> Nuko baramubaza bati: Mwigisha, ibyo bintu bizabaho ryari? Kandi ni iki kimenyetso kizabaho igihe ibyo bintu bizasohorera? Luka 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

Yesu ahita atangira kugaragaza amateka ayobora ku mwaka wa 70, igihe urusengero n’umurwa byari kuzarimburwa, kandi agakomereza kugeza ku murongo wa makumyabiri n’ine, aho agaragaza igihe “ibihe” by’Abanyamahanga byari kuzura.

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

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

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Igitekerezo cy’uko uyu murongo werekeza kuri Yerusalemu nyirizina gishingiye ku busazi bwa tewolojiya Gatolika bwitwa futurizime, bushyira iby’ikigereranyo mu by’ukuri bufata uko byakabaye, kandi bukagenera gusa isohozwa ry’ubuhanuzi ku mperuka y’isi. Igitero cyagabwe ku ikoreshwa nyakuri ry’uyu murongo cyabaye igitero gikomeye cya Satani mu gihe cyose cyo gusoma Isezerano Rishya. Yerusalemu nyirizina yaretse kuba ikimenyetso cya Yerusalemu y’ubuhanuzi mu gihe cya Kristo, ubwo ubuhanuzi bw’ukuri bwahinduraga ishyirwa mu by’umwuka. Uku guhishurirwa kwari inyigisho ikomeye yashyizweho n’intumwa Pawulo. Gutsikamirwa kwa Yerusalemu kugaragaza imyaka igihumbi na magana abiri na mirongo itandatu y’umwijima wa gipapa kuva mu mwaka wa 538 kugeza mu wa 1798.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Ariko urugo rw’inyuma rw’urusengero urureka, kandi nturupime; kuko rwaragabanyirijwe abanyamahanga: kandi bazanyukagira umujyi wera amezi mirongo ine n’abiri. Ibyahishuwe 11:2

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Yerusalemu yo mu buhanuzi yahagaritse kuba ikimenyetso cy’umurwa watoranyijwe ku musaraba.

> “How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

> “Ni bangahe bumva ko byaba ari byiza kugenda bakandagira ku butaka bwa Yerusalemu ya kera, kandi ko kwizera kwabo kwakomera cyane nibasura ahabereye imibereho n’urupfu by’Umukiza! Ariko Yerusalemu ya kera ntizigera iba ahantu hera keretse ibanje kwezwa n’umuriro utunganya uturutse mu ijuru.” Review and Herald, June 9, 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Yesu amaze kuyobora abigishwa ku gihe cy’imperuka mu mwaka wa 1798 mu murongo wa makumyabiri na kane, hanyuma abamenyesha igihe cy’Abamillerite ubwo itangazo ry’umumarayika wa mbere ryageraga mu mateka.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Kandi hazaba ibimenyetso ku zuba, no ku kwezi, no ku nyenyeri; no mu isi hakabaho kubabara kw’amahanga, mu rujijo; inyanja n’umuraba wayo bihinda; abantu bagacika intege imitima yabo ibahwanye ubwoba no gutegereza ibyo bigiye kuza mu isi: kuko imbaraga zo mu ijuru zizanyeganyezwa. Maze ni bwo bazabona Umwana w’umuntu aje mu gicu, afite imbaraga n’ubwiza bwinshi. Kandi ibyo nibitangira kubaho, muzaramure amaso yanyu, mwubure imitwe yanyu; kuko gucungurwa kwanyu kwegereje. Luka 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Ibimenyetso byatangije amateka y’Abamilerite byasohoye bihuje n’imbaraga z’Ijambo ry’Imana zidaheranwa.

> “The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

> “Ibimenyetso byo mu zuba, mu kwezi no mu nyenyeri byarasohoye.” Review and Herald, 22 Ugushyingo 1906.

We will continue Luke chapter twenty-one in the next article.

Tuzakomeza igice cya makumyabiri na rimwe cya Luka mu nyandiko ikurikira.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Ku wa 16 Ukuboza 1848, Umwami yangeretse iyerekwa ry’ukunyeganyezwa kw’imbaraga zo mu ijuru. Nabonye yuko igihe Umwami yavugaga ati ‘ijuru,’ atanga ibimenyetso byanditswe na Matayo, Mariko, na Luka, yashakaga kuvuga ijuru, kandi igihe yavugaga ati ‘isi’ yashakaga kuvuga isi. Imbaraga zo mu ijuru ni izuba, ukwezi, n’inyenyeri. Ni byo bitegeka mu ijuru. Imbaraga zo ku isi ni izitegeka ku isi. Imbaraga zo mu ijuru zizanyeganyezwa n’ijwi ry’Imana. Hanyuma izuba, ukwezi, n’inyenyeri bizakurwa mu myanya yabyo. Ntibizashira, ahubwo bizanyeganyezwa n’ijwi ry’Imana.”

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> Ibicu by’umwijima, biremereye, byazamutse maze bigongana hagati yabyo. Ikirere cyaratandukanyijwe kandi kirasubizwa inyuma; hanyuma tubasha kureba hejuru tunyuze muri wa mwanya ufunguye uri muri Orion, aho ijwi ry’Imana ryavuye. Umurwa Wera uzamanuka unyuze muri uwo mwanya ufunguye. Nabonye ko imbaraga zo mu isi ubu ziri kunyeganyezwa kandi ko ibyabaye biza bikurikirana uko bikwiye. Intambara, n’amakuru y’intambara, inkota, inzara, n’icyorezo ni byo bibanza kunyeganyeza imbaraga zo mu isi; hanyuma ijwi ry’Imana rizanyeganyeza izuba, ukwezi, n’inyenyeri, kandi n’iyi si na yo. Nabonye ko kunyeganyega kw’imbaraga zo mu Burayi atari ko, nk’uko bamwe bigisha, kunyeganyega kw’imbaraga zo mu ijuru, ahubwo ari kunyeganyega kw’amahanga arakaye.” Early Writings, 41.

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