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

Igitabo cya Daniyeli - Ijambo rya Mbere n’Ijana n’Indwi

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Inkuru y’Ubuhanuzi: Uhereye kuri Yerobowamu ukageza kuri Yosiya n’Ugusubizwaho kw’Inzira za Kera

Author

Jeff Pippenger

Published

February 29, 2024

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In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Mu wa 1844, Abaporotesitanti bo muri Leta Zunze Ubumwe z’Amerika bikuye mu rugendo rw’Abamilerite maze bafata umwanya wabo wa gihanuzi nk’umukobwa wa Babuloni, nk’uko byagereranyijwe na Yerobowamu washyizeho gahunda y’impimbano yo kuramya ubwo imiryango ye cumi yo mu majyaruguru yatandukanyaga n’ubwami bwo mu majyepfo bwa Yuda. Inyana ebyiri za zahabu za Yerobowamu, imwe mu murwa wa Beteli (bisobanura “inzu y’Imana”/Itorero), indi i Dani (bisobanura urubanza/Leta), zagereranyaga gahunda y’ikinyoma y’Itorero na Leta, ari yo igereranya Leta Zunze Ubumwe z’Amerika. Ibice byose byari bigize gahunda y’impimbano ya Yerobowamu y’itorero na leta byari byarashushanyijwe hakurikijwe rwa rwego nyarwo rwari rwarashyizweho mu bugome bwo kwigomeka kwa Aroni. Ni cyo cyatumye gahunda y’impimbano ya Yerobowamu yo kuramya yabaye ishusho ya gahunda y’impimbano ya Aroni yo kuramya.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Uburyo bw’impimbano bwa Yerobowamu bwagereranyaga gahunda yo gusenga Ubuporotesitanti bwashyigikiye igihe bwitandukanyaga n’umurimo w’umumalayika wa mbere maze bukaba umukobwa, cyangwa ishusho y’inyamaswa y’Abaroma y’ubupapa. Mu gihe nyir’izina Yerobowamu yashyiragaho ubwo buryo bwe bw’impimbano, umuhanuzi waturutse i Buyuda yahagurukiye guhangana n’igicaniro cye hamwe n’ubwo buryo bw’ikinyoma bwo gusenga. Mu wa 1844, mu ntangiriro nyir’izina z’uruhare rw’Ubuporotesitanti bw’ubuhakanyi mu gushyiraho gahunda yo gusenga igereranywa nk’umukobwa wa Roma, aba-Millerite, ku bwo kwizera, binjiye Ahera Cyane h’Ubuturo Bwera bwo mu ijuru kandi bemera Isabato, bityo bahinduka igihano cy’ubuhanuzi ku bakobwa ba Roma, bahisemo gukomeza kwizihiza ikimenyetso cy’ubutware bwa Roma—gusenga ku Cyumweru.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Umuhanuzi w’u Buyuda wahanganye na Yerobowamu, maze aho ngaho atangaza ubuhanuzi.

> And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

> Nuko arangururiza wa gicaniro mu ijambo ry’Uwiteka, ati: Yewe gicaniro, yewe gicaniro, Uwiteka aravuga ati: Dore, inzu ya Dawidi izabyarwamo umwana, izina rye ni Yosiya; kandi kuri wowe azatambiraho abatambyi b’ahantu ho mu misozi miremire batwikira imibavu kuri wowe, kandi amagufwa y’abantu azatwikirwa kuri wowe. Kandi uwo munsi atanga ikimenyetso, ati: Iki ni cyo kimenyetso Uwiteka yavuze; dore, igicaniro kizasaduka, kandi ivu riri kuri cyo rizamenwa. 1 Abami 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Ubuhanuzi bwari bukubiyemo isubirwamo ry’ijambo “igicaniro.” Isubirwamo ry’ijambo cyangwa interuro mu buhanuzi rihagararira ikimenyetso cy’ubutumwa bw’umumarayika wa kabiri, bityo bukagaragaza umwaka wa 1844, igihe umumarayika wa kabiri yazaga kandi Ubuporotesitanti bukagwa, bugahinduka umukobwa wa Babuloni. Muri icyo gihe kimwe umuhanuzi yatanze ikimenyetso, nk’uko Abamileriti mu 1844 bamenye ikimenyetso cy’Isabato. Nk’uko Yerobowamu yashyiraga umuhanuzi mu kaga mu mirongo ikurikira, ukuboko kwe kwarahinamiranye, bityo bikaba byerekeza ku kimenyetso cya Babuloni gishyirwa ku gahato haba mu gahanga cyangwa ku kuboko, kandi iyo umuntu akakiriye mu buryo bw’umwuka bimugaza iteka ryose.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Ku bw’iyi nyigisho, turimo gusuzuma ubuhanuzi umuhanuzi yatanze agaragaza ko “umwana azavukira inzu ya Dawidi, yitwa Yosiya; kandi kuri wowe ni ho azatambira abatambyi b’ahakorerwaga ibitambo byo mu mpinga batwika imibavu kuri wowe, kandi amagufwa y’abantu azatwikirwa kuri wowe.” Yosiya bisobanura “urufatiro rw’Imana”, kandi agereranya imfatiro z’Ubwadivantisiti zubatswe muri ayo mateka nyene yagereranyijwe no gutangiza kwa Yerobowamu gahunda ye y’ibinyoma yo gusenga. Kuri iyo gahunda y’ibinyoma yo gusenga yashyizweho na Yerobowamu, Yosiya yari kuzahana abatambyi bayoboye muri uko gusenga kw’impimbano.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Umuhanuzi ntiyumviye itegeko ry’Umwami ryo kutagaruka anyuze mu nzira yari yanyuzemo ajya mu irahira rya Yerobowamu, kandi no kutarya cyangwa ngo anywe i Beteli. Igihe yariye ibyokurya by’umuhanuzi w’ibinyoma w’i Beteli, yashyizweho nk’ikimenyetso cy’urupfu rwari kuzanirwa abari, nyuma ya 1844, kuzahitamo gusubira no kurya inyigisho n’uburyo bw’ibinyoma bwo guhanura bya Giporotesitanti cy’ubuhakanyi, nk’uko bigereranywa n’ubwigomeke bwo mu 1863. Igitanda cy’urupfu cy’abigometse mu 1863 cyari kuzaba ari na cyo gitanda cy’urupfu cy’umuhanuzi w’ibinyoma w’i Beteli. Igitanda cy’urupfu cya Giporotesitanti cy’ubuhakanyi cyari amateka yo ku wa 11 Kanama 1840 kugeza mu 1844, igihe bo, ari bo bahoze ari ubwoko bwatoranijwe bw’Imana, barengwagaho, maze bahinduka abakobwa ba Roma. Igitanda cy’urupfu cya Adiventizimu y’i Lawodikiya na cyo kizaba hagati y’itariki igihe marayika ukomeye yamanukaga ku wa 11 Nzeri 2001, nk’uko yari yarabigenje mu 1840, n’isaha y’umutingito ukomeye, ushushanya itegeko ry’Umunsi w’Icyumweru rigiye kuza vuba.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

Ku wa 11 Nzeri 2001, gutangira gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine byaratangiye, maze marayika atangira kunyura i Yerusalemu ashyira ikimenyetso ku gahanga k’abaniha kandi bakaririra ibizira bikorerwa mu gihugu (Leta Zunze Ubumwe z’Amerika), no mu itorero (Adiventisimu y’i Lawodikiya). Ku wa 11 Nzeri 2001, ibyaha bya ba sekuruza bishushanywa n’ibizira bine byo muri Ezekiyeli byahindutse ukuri kugerageza kwo muri gahunda yo gushyirwaho ikimenyetso yahise itangira.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Ikigeragezo cyo mu 1863 cyarebanaga n’ishingiro ry’umuryango wa Millerite nk’uko ryagaragajwe n’“ibihe birindwi” byo muri Lewi makumyabiri na gatandatu byari byaranenzwe mu 1863. Icyo kigeragezo cyari gikubiyemo ubushake cyangwa kutifuza gusubira mu nzira za kera za Yeremiya kugira ngo habonwe uburuhukiro bw’imvura y’itumba ya nyuma. Ikigeragezo cyo mu 1888 cyari ubutumwa bwahawe itorero ry’i Lawodikiya nk’uko bwazanywe n’Abakuru Jones na Waggoner, kandi bwari na bwo butumwa bwo gutsindishirizwa no kwizera.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Mu 1856, ubutumwa bugenewe i Lawodikiya bwageze bwa mbere mu rugendo rw’Abamilleri, kandi bwageze buzanye umucyo warushijeho kwiyongera w’“ibihe birindwi”; ariko kandi, byombi—ubunararibonye bugereranywa n’imiti ikubiye mu butumwa bugenewe i Lawodikiya, n’ubutumwa bw’amateka y’ubuhanuzi—byarahakanywe mu 1863. Ubwo bunararibonye bwagereranywaga n’iyerekwa (mareh) ry’“ukugaragara”, ndetse n’iyerekwa (chazon) ry’“amateka y’ubuhanuzi”, byombi byarahakanywe. Ayo mayerekwa yombi yari yarabonye isohozwa ryayo ku wa 22 Ukwakira 1844, maze nyuma y’imyaka cumi n’icyenda yombi arahakanwa, kuko Yesu buri gihe ahuza iherezo n’intangiriro.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

Ku wa 11 Nzeri 2001, ikigeragezo cy’ubwigomeke bwo mu 1863 n’ubwo mu 1888 cyongeye kuba ukuri kugerageza, kuko byombi byari bifitanye isano n’inzira za kera za Yeremiya. Kuri uwo munsi ubutumwa bw’imvura y’itumba ryo hanyuma bwaje, kandi n’ikigeragezo cyo mu 1919 na cyo cyaje, kuko mu 1919 ubutumwa bwiza bw’ibinyoma bwa Kristo udafite icyo ahuriyeho n’ubusobanuro ubwo ari bwo bwose bw’ubuhanuzi bwashyizwe ahagaragara nk’ubutumwa bw’impimbano bw’“amahoro n’umutekano.” Igihe marayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani yamanukaga ku wa 11 Nzeri 2001, umurongo wa mbere kugeza ku wa gatatu wasohoye, kandi imirongo ya mbere kugeza ku wa gatatu ihagarariye ubutumwa bw’“ijwi rya mbere.”

> “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.

> “Mbese hageze ijambo rivuga ko natangaje yuko New York igomba gutwarwa n’umuraba ukomeye w’amazi? Ibyo sinigeze mbivuga. Icyo navuze ni uko, ubwo nitegerezaga inyubako nini zahagurukaga aho, igorofa ku yindi, navuze nti: ‘Mbega ibintu biteye ubwoba bizabaho igihe Uwiteka azahaguruka kunyeganyeza isi bikomeye! Ubwo ni bwo amagambo yo mu Ibyahishuwe 18:1–3 azasohozwa.’ Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite werekeye ibigiye kuza kuri New York, keretse ko nzi yuko umunsi umwe inyubako zikomeye zaho zizahirikwa n’uguhindukiza no guhirika kw’imbaraga z’Imana. Ku bw’umucyo nahawe, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe riturutse ku Mwami, gukoraho kumwe kw’imbaraga ze zikomeye, kandi izi nyubako z’igitangaza zizagwa. Hazabaho ibintu biteye ubwoba tudashobora no kwiyumvisha.” Review and Herald, 5 Nyakanga 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Igihe marayika wo mu Ibyahishuwe igice cya cumi n’umunani yageraga, imvura y’itumba ya nyuma yatangiye kunyanyagiza, kandi “impaka z’ubuhanuzi” zigereranywa mu gitabo cya Habakuki igice cya kabiri zatangiye. Izzo mpaka zari zerekeye uburyo bubiri bwo gusobanukirwa ubuhanuzi bwa Bibiliya, ndetse n’ubutumwa bw’imvura y’itumba ya nyuma bw’ikinyoma n’ubw’ukuri. Izo mpaka zirangira igihe “ijwi rya kabiri” ryo mu Ibyahishuwe cumi n’umunani rigeze maze rikagaragaza itangira ry’urubanza nyubahirizategeko rw’Imana kuri Babuloni ya none, kandi rigahamagara izindi ntama z’Imana zisohoke muri Babuloni. Ukuza kw’iryo jwi rya kabiri kuranga iherezo ry’amateka yo gushyirwaho ikimenyetso kwa bantu ibihumbi ijana na mirongo ine na bine, kugaragazwa n’ikizira cya kane, na cyo kikagereranya igisekuru cya kane kandi cya nyuma cy’Abadiventisti b’i Lawodikiya nk’abunamira izuba, ku gihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Igitanda cy’urupfu rw’Ubuporotesitanti bwahakanye ukwizera, hagati yo kumanuka kw’umumarayika no gufungwa kw’umuryango mu 1844, cyashushanyaga igitanda cy’urupfu rw’Ubwadiventisimu bw’i Lawodikiya hagati yo kumanuka kw’umumarayika no gufungwa kw’umuryango kw’itegeko rya vuba ry’icyumweru. Umuhanuzi wavuye i Buyuda yashyinguwe mu mva imwe n’umuhanuzi w’ibinyoma w’i Beteli, kandi igihe umwami Yosiya yatangizaga ivugurura rye, yahagaze imbere y’iyo mva nyine. Ivugurura ry’umwami Yosiya, izina rye risobanura “urufatiro rw’Imana”, ryatangiye igihe Imana yatangiraga kuyobora ubwoko Bwayo bwo mu minsi y’imperuka kubusubiza ku rufatiro ku wa 11 Nzeri 2001. Ivugurura rye ryari ryaratangiye igihe umurimo wo gusana urusengero watangiraga.

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> Nuko mu mwaka wa cumi n’umunani w’ingoma y’umwami Yosiya, umwami atuma Shafani mwene Azaliya, mwene Meshulamu, umwanditsi, mu nzu y’Uwiteka, ati: Zamuka ujye kwa Hilukiya umutambyi mukuru, kugira ngo abarure ifeza yazanywe mu nzu y’Uwiteka, iyo abarinzi b’umuryango bakusanyije mu bantu; kandi bayishyire mu maboko y’abakora umurimo, bafite gucunga inzu y’Uwiteka; na bo bayihe abakora umurimo bari mu nzu y’Uwiteka, kugira ngo basane ahasenyutse h’inzu; bayihe ababaji, n’abubatsi, n’abakonzi b’amabuye, kandi bayigurishe ibiti n’amabuye abajwe byo gusana inzu. Ariko nta kubabarisha iby’iyo mafaranga yakorewe abari bayashyikirijwe mu maboko, kuko bakoraga iby’ubudahemuka. Nuko Hilukiya umutambyi mukuru abwira Shafani umwanditsi ati: Nabonye igitabo cy’amategeko mu nzu y’Uwiteka. Hilukiya aha Shafani icyo gitabo, aragisoma. Shafani umwanditsi asubira ku mwami, amuzanira ijambo, ati: Abagaragu bawe bakoranyije amafaranga yabonetse mu nzu, bayashyikiriza abakora umurimo, bafite gucunga inzu y’Uwiteka. Maze Shafani umwanditsi amenyesha umwami ati: Hilukiya umutambyi yampaye igitabo. Shafani agisomera imbere y’umwami. Nuko umwami yumvise amagambo y’igitabo cy’amategeko, ashishimura imyambaro ye. Umwami ategeka Hilukiya umutambyi, na Ahikamu mwene Shafani, na Akibori mwene Mikaya, na Shafani umwanditsi, na Asaya umwe mu bagaragu b’umwami, ati: Nimugende, mumbazirize ku Uwiteka, mumbazirize n’abaturage, n’Abayuda bose, ibyerekeye amagambo y’iki gitabo cyabonetse; kuko uburakari bukomeye bw’Uwiteka bwatwakiye, kuko ba sogokuruza bacu batumviye amagambo y’iki gitabo, ngo bakore ibihwanye n’ibyanditswe byose bitwerekeye. 2 Abami 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Ubuhanuzi bw’uko umwana yari kuzavuka akitwa Yosiya, bwerekana ku wa 11 Nzeri 2001, igihe marayika ukomeye yamanukaga maze akayobora ubwoko bwe bwo mu minsi y’imperuka gusubira mu nzira za kera. Uko kumanuka kwari kwarashushanyijwe mbere no kumanuka kwa wa wundi marayika ku wa 11 Kanama 1840. Uko kumanuka kwombi kwaranzwe no gusohozwa k’ubuhanuzi buvuga kuri Isilamu. Umuntu w’amateka izina rye rifitanye isano no kugaragaza mbere, no gutangaza mbere y’igihe ubuhanuzi bw’igihe bwerekeye Isilamu buboneka mu Byahishuwe igice cya cyenda umurongo wa cumi na gatanu, yari Yosiya.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Mu manuka yombi y’umumarayika avugwa mu Byahishuwe igice cya cumi cyangwa icya cumi n’umunani, izina “Yosiya” riragaragazwa. Josiah Litch yagejeje ubutumwa bwa Isilamu bwashohojwe ku wa 11 Kanama 1840, kandi ku wa 11 Nzeri 2001 ubuhanuzi bw’ivuka ry’umwana witwaga Yosiya, bwari bwaratangajwe n’umuhanuzi w’icyigomeke mu mateka ya Yerobowamu, bwarasohoye muri Adiventisime y’i Lawodikiya, ubwo umumarayika yayoboraga ubwoko Bwe bwo mu minsi y’imperuka kubugarura mu mateka y’ishingiro aho guhura kw’umuhanuzi w’icyigomeke na Yerobowamu kwari kwabonye ugusohora kwakwo. Ubuhamya bwa Bibiliya bwagaragaje ubuhanuzi bw’umuntu uzaza witwa Yosiya, kandi ubwo amateka yashushanyijwe n’umuhanuzi w’icyigomeke yasubirwagamo mu 1844, ubuhanuzi bwe bw’iryo zina bwongeye gushyirwa mu nkuru y’ubuhanuzi.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Ku wa 11 Nzeri 2001, Intare yo mu muryango wa Yuda yayoboye ubwoko bwayo bwo mu minsi y’imperuka ibugarura mu nzira za kera za Yeremiya, zagereranyaga imyaka mirongo ine n’itandatu Umutumwa w’Isezerano yamaze yubaka urusengero yagombaga kuza mo gitunguranye ku wa 22 Ukwakira 1844. Yosiya yari yabonye umuvumo wa Mose ubwo yatangizaga umurimo wo gusana urusengero. Umurimo w’ab’igihumbi ijana na mirongo ine na bine ugereranwa na Yesaya nk’umurimo wo gusana.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Bazubaka amatongo ya kera, bazahagurutsa imisaka yahoze yarahindutse amatongo, kandi bazasana imidugudu yahindutse amatongo, ari yo misaka y’ibihe byinshi. Yesaya 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Umurimo wa Yosiya wo gusana no kugarura urusengero, ni wo murimo Yesaya agaragaza ko usohozwa n’ubwoko bw’Imana bwo mu minsi ya nyuma, kuko abahanuzi bose bavuga cyane iby’iminsi ya nyuma kurusha iminsi babayemo. Uwo murimo kandi washushanyijwe n’abavuye i Babuloni mu gihe cya Ezira.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Kuko twari abagaragu b’imbata; nyamara Imana yacu ntiyatutereranye mu bubata bwacu, ahubwo yatugiriye imbabazi imbere y’abami b’u Buperesiya, ngo iduhe kugarurirwa ubuzima, yubake inzu y’Imana yacu, kandi isanure amatongo yayo, kandi iduhe urukuta i Buyuda n’i Yerusalemu. Ezira 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Umurimo wakozwe na Ezira warangiye igihe bari bamaze gusohoka i Babuloni, kandi ugereranya umurimo wo gusubizaho urusengero Yosiya yakoraga, umurimo Yesaya yerekanye ko ari uw’ubwoko bw’Imana bwo mu minsi y’imperuka, kandi watangiye ku wa 11 Nzeri 2001. No mu Ibyahishuwe Yohana na we agaragaza uwo murimo.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> Nuko ijwi numvise riturutse mu ijuru ryongera kumbwira, riti: Genda, ufate agatabo gato kabumbuwe kari mu kuboko k’umumarayika uhagaze ku nyanja no ku isi. Nuko njya ku mumarayika, ndamubwira nti: Mpa ako gatabo gato. Arambwira ati: Gafate, ukamire; kazakurura inda yawe, ariko mu kanwa kawe kazaryoha nk’ubuki. Nuko mfata ako gatabo gato mu kuboko k’umumarayika, ndakamira; mu kanwa kanjye karyoha nk’ubuki; maze nkirimaze kukamira, inda yanjye irakurura. Arambwira ati: Ugomba kongera guhanura imbere y’amoko menshi n’amahanga n’indimi n’abami. Nuko mpabwa urubingo rusa n’inkoni; wa mumarayika arahagarara, aravuga ati: Haguruka, upime urusengero rw’Imana n’igicaniro n’abarusengeramo. Ariko urugo rwo hanze rw’urusengero urusige, nturupime; kuko rwahawe abanyamahanga, kandi umudugudu wera bazawukandagira amezi mirongo ine n’abiri. Kandi nzaha ubushobozi abahamya banjye bombi, na bo bazahanura iminsi igihumbi magana abiri na mirongo itandatu, bambaye ibigunira. Ibyahishuwe 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Muri uyu murongo, Yohana ahagarariye Abamilerite bari bariye ubutumwa bwari mu kuboko kw’uwo mumalayika igihe yamanukaga ku wa 11 Kanama 1840, ariko kandi bari baragize no gusharirirwa gukomeye ko gutenguha kwabaye ku wa 22 Ukwakira 1844. Ahagaze kuri uko gutenguha gusharira ko mu 1844, Yohana yabwiwe ko we, nk’ikimenyetso cy’abantu b’Imana bo mu minsi y’imperuka, agomba gusubiramo uburambe bwagaragajwe n’igihe kuva mu 1840 kugeza mu 1844, bityo akerekana ibyari kuzabaho ku wa 11 Nzeri 2001 no kugera ku itegeko ryo ku Cyumweru rigiye kuza vuba. Yabwiwe ati: “Ugomba kongera guhanura imbere y’amoko menshi, n’amahanga, n’indimi, n’abami,” ibyo bikaba bigaragaza ko isi yose izamurikirwa igihe wa mumalayika amanutse mu Ibyahishuwe igice cya cumi n’umunani, igihe amateka y’Ibyahishuwe igice cya cumi asubiwemo—“umurongo ku murongo.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Mu isano no kumenya amateka yari kuzongera kubaho igihe ubwoko bw’Imana bwo ku munsi wa nyuma bwari kongera guhanura, Yohana yabwiwe “guhaguruka akagera” urusengero rw’Imana. Uko “gupima” kwe kwaragaragajwe mu buryo bwihariye, kuko yari yashyizwe mu mwaka wa 1844, aho igifu cye cyagizwe umururazi n’ugucika intege ko ku wa 22 Ukwakira. Yabwiwe gupima urusengero, ariko akareka urugo rw’inyuma, kuko yari yabwiwe ko rugereranya igihe cy’Abanyamahanga, igihe bari kuzakandagirira urwo rugo imyaka igihumbi na magana abiri na mirongo itandatu. Iyo myaka igihumbi na magana abiri na mirongo itandatu yarangiye mu 1798. Yohana yagombaga gutangira gupima kwe mu 1798, akareka ya myaka igihumbi na magana abiri na mirongo itandatu yabanje, ubwo urusengero rwo mu buryo bw’umwuka na Yerusalemu yo mu buryo bw’umwuka byari byarakandagiwe. Yari ahagaze ku gucika intege ko mu 1844, bityo rero kuva mu 1798 kugeza mu 1844 ni imyaka mirongo ine n’itandatu. Iyo myaka mirongo ine n’itandatu igereranya urusengero.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Igihe Yohana, nk’uko ubwoko bw’Imana bwo mu minsi y’imperuka bwagombaga kongera guhanura nk’uko bwabigenje kuva mu 1840 kugeza mu 1844, bari gutangira igihe marayika yamanukaga mu isohozwa ry’ubuhanuzi bwerekeye Isilamu. Umurimo wabo wo kongera guhanura wari gusaba umurimo wo gupima urusengero, kandi uwo murimo wari guhagararira iperereza ry’“inzira za kera”, ari yo mateka yagereranyijwe n’“urusengero”, yatangiye mu gihe cy’iherezo mu 1798, ikarangirana no gutenguherwa gukomeye kwo mu 1844. Igihe batangiraga umurimo wabo wo gukora iperereza ku nzira za kera za Yeremiya, ari ryo “rusengero rw’imyaka mirongo ine n’itandatu” rwa Yohana, umuvumo wa Mose wabonetse mu myanda yari itatanye hirya no hino mu rusengero, kandi ubuhanuzi bwa Yosiya wagombaga kuza burasohora. Umurimo wa Yosiya wongera no kugaragazwa na Yesaya:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Kandi abazagukomokaho bazubaka amatongo ya kera; uzasubizaho imfatiro z’ibihe byinshi byakurikiranyeho; kandi uzitwa, Uwasana icyuho, Uwasubizaho inzira zo guturwamo. Yesaya 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Abantu b’Imana bo mu minsi y’imperuka bagombaga kugarura “inzira zo guturwamo,” ari zo “nzira za kera” za Yeremiya. Bagombaga kongera kubaka ahantu ha kera hashenywe, nk’uko abakozi bo mu mateka ya Yosiya na Ezira babikoraga. Bagombaga gukoresha uburyo bw’“umurongo kuri umurongo,” kuko batari gusa “kuzamura” amateka y’ishingiro y’Abadivantisiti, ashushanywa n’urusengero rw’imyaka mirongo ine n’itandatu, ahubwo mu kubigenza batyo bagombaga “kuzamura urufatiro rw’ibisekuru byinshi.” Bagombaga kugaragaza ko buri rugendo rw’ivugurura rugereranya umurimo w’ishingiro, kandi ko “umurongo kuri umurongo” werekana urufatiro rwo mu minsi y’imperuka rwo kuva mu 1798 kugeza mu 1844. Bagombaga gusana “icyuho,” kandi icyo cyuho gishushanya isenyuka rya mbere mu cyombo cyangwa mu rukuta rifungura inzira y’ibindi byago. “Icyuho” cyagombaga gusanwa cyari ubugome bwo kwigomeka bwo mu 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Igihe Yosiya yahageraga ku wa 11 Nzeri 2001, ubwoko bw’Imana bwo mu minsi y’imperuka bwasubiye ku nzira za kera za Yeremiya maze butangira gupima amateka y’Abamillerite. Bwavumbuye “ikinyuranyo.” Bumenya ukuri kw’imitako yo mu nzozi za Miller ubwo bwubakaga “ahari harasenyutse ha kera.” Bwavumbuye “ibihe birindwi,” nk’uko na Yosiya yari yarabigenje, maze busubizaho ukuri ko mu Balewi makumyabiri na gatandatu, bityo buzamura “amatongo ya mbere.” Igihe busubizagaho amatongo “ya mbere” n’“aya nyuma” yo mu Balewi makumyabiri na gatandatu, ni bwo bwamenye ko rimwe ryarangiye mu 1798 irindi rikarangira mu 1844. Bityo umurimo wabwo wo kuzamura amatongo ya mbere, ni wo wari wa “mubago” Yohana yahawe wamushoboje gupima urusengero.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Intare yo mu muryango wa Yuda yayoboye ubwoko bwayo kubagarura mu nzira za kera, kugira ngo babone ubutumwa bw’imvura y’itumba, kandi ubutumwa bw’imvura y’itumba ni ubutumwa bwa Isilamu bwo muri ibyo byago bya gatatu. Igihe amaherezo bavumburaga ya mbonerahamwe ebyiri zera za Habakuki, nk’uko zigereranywa n’imbonerahamwe z’abapayiniya zo mu 1843 no mu 1850, babonye ko urufatiro rwakubiyemo “ibyago bitatu” byo mu Ibyahishuwe igice cya munani, kandi ko icyago cya kabiri cyari cyararangiye mu mateka y’urufatiro aho urusengero rw’Abamilerite rwari rwarubatswe. Nuko bamenya ko gusobanukirwa n’itegeko ry’imikoreshereze gatatu y’ubuhanuzi kwari kwaramaze gushyirwaho n’Intare yo mu muryango wa Yuda, kugira ngo ubwo bagarukaga mu nzira za kera za Yeremiya, bashobore kumenya “ikiruhuko n’ugusubizwamo imbaraga”, ari bwo butumwa bw’imvura y’itumba bwo mu cyago cya gatatu, bugaragazwa kandi bugashyirwaho n’abahamya babiri bo mu byago bya mbere n’ibya kabiri.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> Umwanzi ari gushaka kuyobya ibitekerezo by’abavandimwe na bashiki bacu, ngo bive ku murimo wo gutegurira abantu kuzahagarara muri iyi minsi y’imperuka. Ubuhanga bwe bwo kuyobya bwateguriwe kuyoborera ibitekerezo kure y’akaga n’inshingano by’iki gihe. Bafata nk’aho nta cyo ari cyo umucyo Kristo yazanye avuye mu ijuru kugira ngo awuhe Yohana ku bw’ubwoko Bwe. Bigisha ko ibigiye kuba bidukikije bidafite uburemere buhagije ngo bihabwe kwitabwaho by’umwihariko. Batuma ukuri gukomoka mu ijuru kutagira umumaro, maze bakambura ubwoko bw’Imana ibyabayeho byabwo bya kera, bakabusimbuza ubumenyi bw’ibinyoma.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, mwitegereze, mubaze iby’inzira za kera, aho inzira nziza iri, maze muyigendemo.” Yeremiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Nihagire ugerageza gusenya imfatiro z’ukwizera kwacu—imfatiro zashyizweho mu ntangiriro y’umurimo wacu binyuze mu kwiga Ijambo twiyeguriye dusenga no mu byo twahishuriwe. Kuri izo mfatiro ni ho tumaze imyaka mirongo itanu twubakaho. Abantu bashobora kwibwira ko babonye inzira nshya kandi ko bashobora gushyiraho urufatiro rukomeye kurusha urwari rumaze gushyirwaho. Ariko ibyo ni ubuyobe bukomeye. Nta wundi musingi umuntu ashobora gushyiraho keretse uwamaze gushyirwaho.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Mu bihe byahise benshi bagerageje kubaka ukwizera gushya no gushyiraho amahame mashya. Ariko se inyubako yabo yamaze igihe kingana iki ihagaze? Yahise isenyuka vuba, kuko itari ishinzwe ku Gitare.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Mbese abigishwa ba mbere ntibagombaga guhangana n’amagambo y’abantu? Mbese ntibagombaga kumva inyigisho z’ibinyoma, hanyuma, bamaze gukora byose, bagahagarara bashikamye, bavuga bati: ‘Nta wundi musingi umuntu ashobora gushyiraho keretse uwashyizweho’? 1 Abakorinto 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Nuko rero dukwiriye gukomeza tudahungabana kugeza ku mperuka icyo twatangiriyeho twiringira. Amagambo y’imbaraga yoherejwe n’Imana na Kristo kuri ubu bwoko, abakura mu isi, intambwe ku yindi, abakazana mu mucyo usobanutse w’ukuri kw’iki gihe. N’iminwa yakozweho n’umuriro wera, abagaragu b’Imana batangaje ubu butumwa. Ijambo ry’Imana ubwayo ryashyizeho ikimenyetso cyaryo gihamya ukuri kw’ibi byatangajwe.” Testimonies, volume 8, 296, 297.

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