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

Igitabo cya Daniyeli — Ijana na Makumyabiri na Rimwe

Unlocking the Signs of the Last Days: Understanding Christ’s Pointers to the Budding Trees of Spring

Gusobanukirwa Ibimenyetso by’Iminsi y’Iherezo: Gusobanukirwa n’Ibyo Kristo Yerekanishije ku Biti Byera mu Gihe cy’Urumbura rw’Impeshyi

Author

Jeff Pippenger

Published

March 7, 2024

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Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.

Kristo yerekeje ubwoko bwe ku biti by’amashami atoshye byo mu gihe cy’urugaryi, kugira ngo basobanukirwe “ibimenyetso” n’icyo “ibimenyetso” byo mu minsi y’imperuka bisobanura.

> “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, 308.

> “Kristo yari yarategetse ubwoko Bwe gukurikiranira hafi ibimenyetso by’ukuza Kwe no kwishima igihe bari kubona ibimenyetso by’Umwami wabo uje. Yaravuze ati: ‘Nuko ibyo nibitangira kubaho, muzazamure amaso yanyu kandi mwubure imitwe yanyu; kuko gucungurwa kwanyu kuba kusatiriye.’ Yerekeje abayoboke Be ku biti by’itotomba byo mu mpeshyi, maze aravuga ati: ‘Iyo bitangiye gutoha, mubyibonera ubwanyu mukamenya yuko icyi gisohoreye. Ni ko namwe, nimubona ibyo bibaho, mujye mumenya yuko ubwami bw’Imana busohoreye.’ Luka 21:28, 30, 31.” The Great Controversy, 308.

The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.

“ibimenyetso” byo mu minsi y’imperuka byagereranyijwe n’“ibimenyetso” byatangaje kandi bitangiza umurimo wa marayika wa mbere. Ibyo “bimenyetso” byarimo kunyeganyega kw’ijuru, ariko Yoweli agaragaza ko “ibimenyetso” byo mu minsi y’imperuka, ari yo minsi ubwo ubugome bwa Isirayeli buzashakishwa ntibuboneke, ubwo umusozi wera w’Imana uzaba uwera iteka ryose, kuko abanyamahanga batazongera kuwunyuramo ukundi, kunyeganyega kw’imbaraga zo mu ijuru, bizanabamo no kunyeganyega kw’imbaraga zo mu isi. Mushiki wacu White agaragaza itandukaniro riri hagati yo kunyeganyega kw’imbaraga zo mu ijuru n’imbaraga zo mu isi.

> “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 yanyeretse iyerekwa ry’ukunyeganyezwa kw’imbaraga zo mu ijuru. Nabonye yuko ubwo Umwami yavugaga ati ‘ijuru,’ atanga ibimenyetso byanditswe na Matayo, Mariko, na Luka, yashakaga kuvuga ijuru; kandi ubwo 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. Maze izuba, ukwezi, n’inyenyeri bizimurwa 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, byadutse kandi biragongana. Ikirere cyaratandukanyije maze kirikunkuma gisubira inyuma; hanyuma dushobora kureba hejuru tunyuze mu mwanya wari ufunguye muri Orion, ari ho ijwi ry’Imana ryaturutse. Umurwa Wera uzamanuka unyuze muri uwo mwanya ufunguye. Nabonye ko imbaraga z’isi ubu ziri kunyeganyezwa kandi ko ibyabaye biza bikurikirana mu murongo wabyo. Intambara, n’ibihuha by’intambara, inkota, inzara, n’icyorezo ni byo bibanza kunyeganyeza imbaraga z’isi, hanyuma ijwi ry’Imana rikazanyeganyeza izuba, ukwezi, n’inyenyeri, kandi n’iyi si ubwayo. Nabonye ko uku kunyeganyezwa kw’imbaraga z’i Burayi atari ko, nk’uko bamwe babyigisha, kunyeganyezwa kw’imbaraga zo mu ijuru, ahubwo ko ari kunyeganyezwa kw’amahanga arakaye.” Early Writings, 41.

The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.

Kunyeganyega kw’ijuru kuvugwa muri Matayo, Mariko na Luka kugaragaza kunyeganyega kw’ububasha butegeka ijuru, nk’uko bugereranywa n’izuba n’ukwezi n’inyenyeri. Ubu bubasha bwose bwo mu ijuru bwaranyeganyejwe, maze butanga “ibimenyetso,” byabimburiye kandi bitangaza ugutangira kw’igikorwa cya marayika wa mbere. Ubu bubasha bwo mu ijuru buzongera kunyeganyezwa mu gihe cy’igikorwa cya marayika wa gatatu. Ariko mu gikorwa cya marayika wa gatatu, n’ububasha bwo ku isi nabwo buzeganyezwa. Ububasha bwo ku isi ni ubutegetsi butegeka isi. Ku wa 11 Nzeri 2001, ububasha bwo ku isi, si ubwo mu ijuru, ni bwo bwanyeganyejwe.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Noneho haje ijambo navuze ko New York izahanagurwa n’umuraba ukomeye w’inyanja? Ibyo sinigeze mbivuga. Navuze nti, ubwo narebaga inyubako nini zihazamukaga, igorofa ku rindi, ‘Mbega uko ibintu biteye ubwoba bizabaho ubwo Uwiteka azahaguruka agatinza isi bikomeye!’ Ni bwo amagambo yo mu Byahishuwe 18:1–3 azasohora. Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite ku byerekeye ibigomba kuza kuri New York, keretse ko nzi yuko umunsi umwe izo nyubako zikomeye zo muri yo zizagwa, zisenywe no guhindukizwa no guh overturnedwa n’imbaraga z’Imana. Uhereye ku mucyo nahawe, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe riturutse ku Mwami, gukozwaho kumwe kw’imbaraga ze zikomeye, maze ayo mazu y’ikirenga azagwa. Hazabaho ibihe biteye ubwoba tutabasha no kwiyumvisha.” Review and Herald, July 5, 1906.

In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.

Mu mateka y’Abamillerite, kimwe mu bimenyetso byanditswe na Luka ni “amakuba y’amahanga.” Amahanga agereranya ububasha butegeka isi, kandi ku wa 11 Nzeri 2001, buri gihugu cyo ku isi cyarahungabanye ubwo ibyago bya gatatu byageraga mu mateka y’ubuhanuzi. Uku guhungabana ko ku isi kwagereranyijwe muri Luka 21, ariko si mu mvugo ya Bibiliya ivuga guhungabanywa kw’ububasha bwo ku isi. Kwagereranyijwe n’interuro igira iti, “amakuba y’amahanga,” nk’uko byagejejwe ku mahanga y’isi igihe inyubako nini za New York zasenywagaho. “Amakuba y’amahanga” muri Luka ni uguhungabanywa kw’ububasha bwo ku isi, kandi byasohoreye mu mateka y’Abamillerite.

> “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.

> “Nabonye ko ububasha bwo mu isi ubu buri guhungabanywa kandi ko ibyabaye biza bikurikiranye mu buryo bwabyo. Intambara n’amakuru y’intambara, inkota, inzara, n’icyorezo ni byo bibanza guhungabanya ububasha bwo mu isi; hanyuma ijwi ry’Imana rizahungabanya izuba, ukwezi, n’inyenyeri, kandi n’iyi si na yo. Nabonye ko uku guhungabanywa kw’ububasha buri i Burayi atari ko, nk’uko bamwe babyigisha, guhungabanywa kw’ububasha bwo mu ijuru, ahubwo ni uguhungabanywa kw’amahanga arakaye.” Early Writings, 41.

The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.

“Kunyeganyezwa kw’imbaraga z’amahanga arakaye,” ni ukunyeganyezwa kw’“imbaraga z’isi,” nk’uko byagaragajwe mu mateka ya mbere y’Idiventizimu binyuze mu kunyeganyezwa kw’“imbaraga zo mu Burayi.” Uriah Smith yagaragaje icyari kirimo kunyeganyeza imbaraga zo mu Burayi mu mwaka wa 1838.

> “As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.

> “Nk’uko igihe cy’ubuhanuzi cy’iyi [iya 6] mpanda cyatangiye ubwo umwami w’abakristo w’i Burasirazuba yishyikirizaga ku bushake ububasha mu maboko y’Abaturuki, ni ko twashoboraga no gufata umwanzuro ukiranuka ko iherezo ryacyo ryari kuzarangwa no kuba Sultan w’Abaturuki asubiza kuri ubwo bushake ubwo bubasha mu maboko y’Abakristo. Mu 1838 Turukiya yinjiye mu ntambara na Egiputa. Abanyegiputa bari hafi yo guhirika ubutegetsi bw’Abaturuki. Kugira ngo ibyo bitaba, ibihugu bine bikomeye by’i Burayi, ari byo Ubwongereza, Uburusiya, Otirishiya, n’Ubuprusiya, byivangiye kugira ngo bishyigikire ubutegetsi bwa Turukiya. Turukiya yemeye ko byivanga. Habaye inama i London, aho hateguwe umwanzuro ntakuka wagombaga gushyikirizwa Mehemet Ali, Pacha wa Egiputa. Biragaragara ko uwo mwanzuro ntakuka numara gushyikirizwa Mehemet, iherezo ry’Ubwami bwa Ottoman ryari kuba, mu by’ukuri, rishyizwe mu maboko y’ibihugu by’Abakristo by’i Burayi. Uwo mwanzuro ntakuka washyikirijwe Mehemet ku munsi wa 11 Kanama 1840! Kandi kuri uwo munsi nyir’izina Sultan yoherereje intumwa z’ibihugu bine inyandiko, abaza icyo cyagombaga gukorwa mu gihe Mehemet yanze kwemera amabwiriza bari batanze. Igisubizo cyari uko atagombaga kugira impungenge ku byaba ibyo ari byo byose byashoboraga kuvuka; kuko bari barabiteganyirije. Igihe cy’ubuhanuzi cyararangiye, kandi kuri uwo munsi nyir’izina kugenzura ibya Mohammed byava mu maboko yabo bikajya mu maboko y’Abakristo, nk’uko no kugenzura ibya Gikristo byari byaranyuze mu maboko y’Abayisilamu hashize imyaka 391 n’iminsi 15 mbere yaho. Bityo umubabaro wa kabiri urarangira, kandi impanda ya gatandatu ihagarika kuvuza kwayo.” Uriah Smith, Synopsis of Present Truth, 218.

Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.

Ubuyisilamu bwo mu wa kabiri, bwari bwararenze impinga y’ububasha bwabwo, nk’uko ijambo ry’Imana ryari ryaravuze ko bwagombaga gukomeza imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu. Nyamara mu myaka ya 1830, Egiputa yari igerageza kongera gushinga ubukhalifa muri Egiputa kugira ngo ikomeze jihadi ya kabiri ikomeye mu mateka y’Abayisilamu. Kuba intambara zindi z’Abayisilamu zashoboraga kongera kubaho byatumaga ibihugu bikomeye by’i Burayi bihinda umushyitsi kubera ubwoba. Mu myaka myinshi, ikibazo cy’uko Ubuyisilamu bwakongera kubyutsa intambara zabwo cyiswe n’abanyamateka n’abanyamakuru bo muri iyo minsi “Ikibazo cy’Iburasirazuba.” Intambara z’abana b’iburasirazuba zari zimaze ibinyejana byinshi zikorwa zirwanya amahanga y’i Burayi, yakuye idini ryayo mu itorero ry’i Roma. Mu mwaka wa 1838, “amakuba y’amahanga,” Kristo yavuze, yagaragazaga kunyeganyega kw’amahanga yarakaye kwatewe n’intambara Ubuyisilamu bwarwanye n’icyahoze ari Ubwami bw’Abaroma.

> “By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.

> “Mu [kurekura] abamarayika bane baboshywe ku ruzi runini Efurate, nsobanukirwa ko Imana noneho yari igiye kwemera amahanga ane akomeye yari agize ubwami bw’Abottomani, ayo yari yaragerageje ubusa kunesha Ubwami bw’Iburasirazuba i Konstantinopule, kandi ntiyari yarageze kure mu gutsinda Uburayi, ubu noneho gufata Konstantinopule, no gukwira hirya no hino no kunesha kimwe cya gatatu cy’Uburayi, ari na ko byabaye koko ahagana hagati mu kinyejana cya cumi na gatanu.” Works of William Miller, Volume 2, 121.

The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”

Umubabaro w’amahanga uvugwa mu nkuru iboneka muri Luka wari “mu rujijo; inyanja n’imiraba biyoma,” kandi abantu bafite “imitima ibacika intege bitewe n’ubwoba no gutekereza ku bintu bigiye kuza ku isi.” Urujijo rw’Ikibazo cy’Uburasirazuba rwakomeje guhungabanya ububasha bwo ku isi kugeza no mu kinyejana cya makumyabiri, kandi ikimenyetso cy’uwo mubabaro cyari “imitima y’abantu ibacika intege bitewe n’ubwoba” n’“inyanja n’imiraba biyoma.”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Iki gushyirwaho ikimenyetso ku bagaragu b’Imana ni kwa kundi kwerekanwe Ezekiyeli mu iyerekwa. Yohana na we yabaye umuhamya w’uku guhishurirwa gutangaje cyane. Yabonye inyanja n’imiraba biyomba, kandi imitima y’abantu igacogora bitewe n’ubwoba. Yitegereje isi ihinda umushyitsi, n’imisozi ijugunywa mu nda y’inyanja (kandi ibyo ni byo biri kuba koko), amazi yayo ayomba kandi ahagaritse umutima, n’imisozi igatigita kubera kubyimba kwayo. Yeretswe ibyago, indwara z’ibyorezo, inzara, n’urupfu, byose bisohoza umurimo wabyo uteye ubwoba.” Testimonies to Ministers, 445.

When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.

Igihe Yohana yeretswe gushyirwaho ikimenyetso k’abantu ibihumbi ijana na mirongo ine na bine, yabonye amakuba y’amahanga, nk’uko agaragazwa n’inyanja n’imiraba biyaga, n’imitima y’abantu icika intege kubera ubwoba; kandi icyo ni cyo kimenyetso kimwe Ezekiyeli yeretswe mu gice cya cyenda. Ezekiyeli yeretswe iby’imbere bigize ugushyirwaho ikimenyetso, naho Yohana yeretswe iby’inyuma bifitanye isano no gushyirwaho ikimenyetso. Yohana yabonye ko kurakara kw’amahanga gufitanye isano no gushyirwaho ikimenyetso k’abantu ibihumbi ijana na mirongo ine na bine, kandi kurakara kw’amahanga ni na cyo amakuba y’amahanga Luka avuga, mu mateka kikaba kizwi nk’Ikibazo cy’Uburasirazuba. Yohana yeretswe ko Ubuyisilamu bwo mu Ishyano rya gatatu ari cyo kimenyetso cy’inyuma cy’ugushyirwaho ikimenyetso k’abantu ibihumbi ijana na mirongo ine na bine.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> Igihe cya none ni igihe gikomeye cyane gishishikaje abariho bose. Abategetsi n’abanyapolitiki bakomeye, abantu bafite imyanya y’icyizere n’ubutware, abagabo n’abagore batekereza bo mu byiciro byose, bahanze amaso ibyabayeho bidukikije. Baritegereza umubano uhangayitse kandi utuje muke uri hagati y’amahanga. Babona ubukana burimo gufata buri kintu cyose cyo mu isi, kandi bemera ko hari ikintu gikomeye kandi gifite iherezo rikomeye kigiye kuba—ko isi igeze hafi y’akaga gakomeye cyane.

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Abamarayika ubu bafashe imiyaga y’amakimbirane, kugira ngo itavuma kugeza ubwo isi izaba imaze kuburirwa iby’ibyago biyitegereje; ariko hari umuyaga w’inkubi urimo guterana, witeguye gusandara ku isi; kandi igihe Imana izategeka abamarayika Bayo kurekura iyo miyaga, hazabaho ishusho y’amakimbirane ku buryo nta karamu yabasha kuyashushanya.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.

> “Bibiliya, kandi Bibiliya yonyine, ni yo itanga imyumvire nyayo y’ibi bintu. Aha ni ho hahishuwe ibibera bikomeye bya nyuma by’amateka y’isi yacu, ibyabaye bisanzwe bimaze guterera ibicucu byabyo mbere, kandi ijwi ryo kwegera kwabyo rigatuma isi ihinda umushyitsi n’imitima y’abantu igacika intege kubera ubwoba.” Education, 179, 180.

In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.

Muri Luka igice cya makumyabiri na kimwe, Yesu yagaragaje “ibimenyetso” byatangije umutwe w’Abamillerite, kandi ibyo “bimenyetso” byose, nk’uko Mushiki wa White abivuga, byarasohoye. Umutingito wo i Lisbon, umunsi w’umwijima, kugwa kw’inyenyeri, n’umubabaro w’amahanga, byashushanyaga guhungabanywa kw’ububasha bwo mu isi byasohoye binyuze kuri Isilamu mu bwoba bwatewe n’Ikibazo cy’Uburasirazuba, byose byarasohoye. “Ibimenyetso” by’Abamillerite kandi bikubiyemo Umwana w’umuntu aza ari mu gicu, byasohoye mu buryo bukurikije neza uko “ibimenyetso” byatanzwe na Kristo, kuko nyuma y’uko umubabaro w’amahanga urangiye no kubuzwa gukomeza kw’ubutegetsi bw’ikirenga bw’Abaottomani mu 1840, Kristo yaje Ahera Cyane ku wa 22 Ukwakira 1844, kandi ubwo yazaga yazanye n’ibicu.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.

> “‘Nuko, dore, haje usa n’Umwana w’umuntu azanye n’ibicu byo mu ijuru, agera ku Mukambwe wa kera, bamumugeza imbere Ye. Hanyuma ahabwa ubutware n’icyubahiro n’ubwami, kugira ngo abantu bose n’amahanga yose n’indimi zose bamukorere: ubutware Bwe ni ubutware bw’iteka ryose, butazashira.’ Daniyeli 7:13, 14. Uku kuza kwa Kristo gusobanurwa hano si ukuza Kwe kwa kabiri ku isi. Aza ku Mukambwe wa kera mu ijuru kugira ngo ahabwe ubutware n’icyubahiro n’ubwami, ibyo azahabwa ku iherezo ry’umurimo We wo kuba Umuhuza. Ni uku kuza, si ukuza Kwe kwa kabiri ku isi, kwahanuwe mu buhanuzi ko kuzabaho ku iherezo ry’iminsi 2300 mu 1844. Aherekejwe n’abamarayika bo mu ijuru, Umutambyi Mukuru wacu ukomeye yinjira Ahera Cyane, kandi aho akaboneka imbere y’Imana kugira ngo asohoze ibikorwa bya nyuma by’umurimo We ku bw’umuntu—kugira ngo akore umurimo w’urubanza rw’igenzura kandi atangire impongano ku bw’abagaragazwa bose ko bafite uburenganzira ku nyungu zayo.” The Great Controversy, 479.

The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.

“Ibimenyetso” bifitanye isano n’amateka y’Abamillerite byashushanyaga “ibimenyetso” bifitanye isano n’amateka y’ibihumbi ijana na mirongo ine na bine. Igihe Kristo yatangaga umuhamya wa kabiri ku nkuru y’amateka akoresheje umugani, yerekeje abigishwa Be ku “biti bimera mu gihe cy’itumba rirangiye.” Yababwiye ko iyo ibiti bitangiye kumera mumenya ko mwegereje imperuka y’isi, kandi ko igisekuru kizabona ibiti bimera mu gihe cy’itumba rirangiye kizabaho kikabona ijuru n’isi bishiraho, mu muriro wo kuza Kwe kwa kabiri.

> 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. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.

> Iyo amaze gushibuka, mwe ubwanyu murabibona kandi mukamenya ko icyi cyegereje. Ni ko namwe, nimubona ibyo bintu bisohoye, muzamenye ko ubwami bw’Imana bwegereje. Ni ukuri ndababwira yuko iki gihe kizaza kitazashira ibyo byose bitarasohora. Ijuru n’isi bizashira, ariko amagambo yanjye ntazashira. Luka 21:30–33.

The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”

Ikibazo rero kiba iki: “ibiti byatangiye ryari gushibuka?” Imvura y’itumba yatangiye kugwa buhoro ku wa 11 Nzeri 2001, ari wo, dukurikije Yesaya, “uwo munsi” w’“umuyaga ukaze” w’Imana “ku munsi w’umuyaga wo mu burasirazuba.”

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.

> Mu rugero, iyo ibashije gusesekara, uzaburana na yo; ahagarika umuyaga we ukaze ku munsi w’umuyaga w’iburasirazuba. Ni cyo gituma ubugome bwa Yakobo buzahanagurwaho; kandi ibi ni byo byera byose byo gukuraho icyaha cye: igihe azagira amabuye yose y’igicaniro nk’amabuye y’ingwa amenaguwe, ibigirwa n’ibishushanyo ntibizongera guhagarara. Nyamara umudugudu ukomeye uzaba umusaka, n’aho gutura hazasigwa, hasigare nk’ubutayu: ni ho inyana izarishiriza, ni ho izaryama, kandi ikarigata amashami yaho. Iyo amashami yaho azumye, azavunagurwa: abagore bazaza, bayacanire; kuko ari ubwoko butagira ubwenge: ni cyo gituma Uwayibaremye atazabagirira imbabazi, kandi Uwayibaremye ntazabagirira ubuntu. Kandi kuri uwo munsi, Uwiteka azakubita akuye ku mugezi kugeza ku mugezi wa Egiputa, kandi muzateranywa umwe umwe, mwa bana ba Isirayeli mwe. Kandi kuri uwo munsi, impanda nini izavuga, maze abazaba bari hafi kurimbuka mu gihugu cya Ashuri n’abirukanywe mu gihugu cya Egiputa bazaza, basengere Uwiteka ku musozi wera i Yerusalemu. Yesaya 27:8–13.

The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.

Imvura y’itumba yo mu mpera yatangiye kujugunya buhoro buhoro (mu gipimo) ku wa 11 Nzeri 2001, maze impaka zerekeye ubutumwa bw’iyo mvura y’itumba yo mu mpera n’ubutumwa bw’amahoro n’umutekano bw’ibinyoma ziratangira. Amateka y’izo mpaka ni ho gukiranirwa kwa Yakobo gukurwaho (guhanagurwaho, bisobanura ko kwatangiwe impongano). Amateka y’izo mpaka, ari zo mpaka za Habakuki, ni cyo gihe cyo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine, kikarangirana n’uko Umwadiventisiti w’Umunsi wa Karindwi w’i Lawodikiya acirwamo n’Uwiteka amucira mu kanwa ke, kuko, nk’“umurwa ukomeye urinzwe,” uzaba umusaka, kuko wari warahindutse umurwa w’abantu badafite ubwenge bwo gusobanukirwa, batagira imbabazi cyangwa ubuntu babonera. Muri icyo gihe “ijwi rya kabiri” ryo mu Ibyahishuwe cumi n’umunani, rizavuga impanda nini, ari yo mpanda ya karindwi n’ishyano rya gatatu, kandi umukumbi w’Imana wundi uzaza usengere i “Yerusalemu”, ari ho hazaba hahindutse umurimo w’itorero rineshya.

September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.

Tariki ya 11 Nzeri 2001, igaragaza ko igisekuru cya nyuma cyo mu mateka y’isi cyagezeho, kandi abazamenya gusa ibiti birimo gushororoka byo mu gihe cy’itumba rirangiye ari bo bazahabwa imvura ituma ibiti bishororoka. Abazamenya gusa ko Ubuyisilamu bwo muri makuba ya gatatu ari bwo buranga ukuza kw’imvura y’itumba n’ishyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, ni bo bazabarirwa muri iryo tsinda.

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Abaho bonyine bagendera mu mucyo bafite ni bo bazahabwa umucyo urushaho. Nitumara kutagira aho dutera imbere buri munsi mu kugaragaza imigenzo ikora y’ingeso nziza za Gikristo, ntituzamenya ibyo Mwuka Muziranenge yigaragaza mu mvura y’itumba ya nyuma. Ishobora kuba igwa ku mitima y’abadukikije bose, ariko ntituzayitahura cyangwa ngo tuyakire.” Testimonies to Ministers, 507.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Ntidukwiriye gutegereza imvura y’itumba. Iza ku bazamenya kandi bagakoresha ikime n’imvura y’umugisha bitugwirira. Iyo dutoragura ibisigazwa by’umucyo, iyo duha agaciro imbabazi z’ukuri z’Imana, ikunda ko tuyiringira, ni bwo isezerano ryose rizasohora. ‘Kuko nk’uko isi imeza igihingwa cyayo, kandi nk’uko umurima utuma ibyabibwemo bimera; ni ko Uwiteka Imana izatuma gukiranuka n’ishimwe bimera imbere y’amahanga yose’ (Yesaya 61:11). Isi yose igomba kuzuzwa ubwiza bw’Imana.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

We will continue the study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “Nitihagira abazashobora gufasha mu —— badakangukiye kumva inshingano yabo, ntibazamenya umurimo w’Imana igihe induru ikomeye ya marayika wa gatatu izumvikana. Igihe umucyo uzasohoka kugira ngo umurikire isi, aho kuza gutabara Uwiteka, bazashaka kuzitira umurimo We kugira ngo bawuhuza n’ibitekerezo byabo bigufi. Reka mbabwire ko Uwiteka azakora muri uyu murimo wa nyuma mu buryo butari mu migendere isanzwe y’ibintu, kandi mu buryo buzaba bunyuranye n’igitekerezo cyose umuntu yaba yarateguye. Muri twe hazabamo abazahora bashaka gutegeka umurimo w’Imana, bakifuza no kugena ingendo zigomba guterwa igihe umurimo ujya mbere uyobowe na marayika wifatanya na marayika wa gatatu mu butumwa bugomba guhabwa isi. Imana izakoresha inzira n’uburyo bizagaragaza ko ari Yo ifashe imigozi y’ubuyobozi mu maboko Yayo ubwayo. Abakozi bazatungurwa n’uburyo bworoheje izakoresha kugira ngo isohoze kandi itunganye umurimo Wayo wo gukiranuka.” Testimonies to Ministers, 300.

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