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# The Book of Daniel - Number Forty-Six

Igitabo cya Daniyeli - Umubare Mirongo Ine na Gatandatu

The Rest and Refreshing

Kuruhuka no Kugarurirwa Imbaraga

Author

Jeff Pippenger

Published

January 10, 2024

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ni nde azigisha ubwenge? Kandi ni nde azamenyesha inyigisho? Ni abaciwe ku mashereka, bakuwe ku mabere. Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha hato, na hariya hato. Kuko azavugisha ubu bwoko iminwa yandandabirana n’urundi rurimi. Abo ni bo yavuze ati: Uku ni ko kuruhuka mwahesha abarushye kuruhuka; kandi uku ni ko guhembuka: nyamara ntibashaka kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha hato, na hariya hato; kugira ngo bagende, basubire inyuma bagwe, bavunagurike, batezwe umutego, kandi bafatwe. Nuko nimwumve ijambo ry’Uwiteka, mwa bagabo b’abanyagasuzuguro mwe, mutegeka ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: Twagiranye isezerano n’urupfu, kandi twagiranye amasezerano n’ikuzimu; icyorezo gisesekara nikinyura, ntikizatugeraho: kuko ibinyoma twabigize ubuhungiro bwacu, kandi twihishe munsi y’ibinyoma. Ni cyo gituma Umwami Uwiteka avuga ati: Dore, nshyira i Siyoni ibuye ry’ifatizo, ibuye ryageragejwe, ibuye ry’igiciro ry’imfuruka, urufatiro rukomeye rwizewe: uwizera ntazihutira guhunga. Kandi urubanza nzarushyira ku murongo, no gukiranuka ku rwego; kandi urubura ruzakubura ubuhungiro bw’ibinyoma, amazi na yo arengere aho mwihishe. Kandi isezerano ryanyu n’urupfu rizakurwaho, n’amasezerano yanyu n’ikuzimu ntazahama; icyorezo gisesekara nikinyura, icyo gihe kizabanyukiraho. Yesaya 28:9–18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

Mu 1863, abagabo b’abanyagasuzuguro bategekaga i Yerusalemu batangiye umurimo ugenda utera imbere wo guhisha imitako ya Miller no kuyisimbuza ibiceri n’imitako by’impimbano. Mu gukora batyo, “bagiranye isezerano n’urupfu,” bagize “ibinyoma” “ubuhungiro” bwabo kandi “bihisha” “munsi y’ikinyoma.” Ariko bagombaga kugeragerezwa n’ubutumwa bw’umunsi wa nyuma bw’“ikiruhuko” n’“ukuruhurirwa,” ibyo Petero avuga mu gitabo cy’Ibyakozwe n’Intumwa.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Ariko ibyo Imana yahoranye ibihishura mu kanwa k’abahanuzi bayo bose, yuko Kristo azababara, ni ko yabisohoje. Nuko nimwihane, muhindukire, kugira ngo ibyaha byanyu bihanagurweho, kugira ngo ibihe byo guhemburwa bive imbere y’Umwami; kandi azaboherereza Yesu Kristo, uwo mwabwirijwe mbere. Uwo ijuru rigomba kwakira kugeza mu bihe byo gusubizwaho kwa byose, ibyo Imana yavugiye mu kanwa k’abahanuzi bayo bera bose uhereye isi ikiremwa. Kuko Mose ni ukuri yabwiye ba sogokuruza ati: Umwami Imana yanyu izabahahurukiriza umuhanuzi wo muri bene wanyu, umeze nkanjye; muzamwumvire muri byose ibyo azababwira byose. Kandi bizaba yuko umuntu wese utazumvira uwo muhanuzi azarandurwa akavanwa mu bantu. Koko rero, n’abahanuzi bose uhereye kuri Samweli n’abamukurikiyeho bose bavuze, na bo bahanuye iby’iyi minsi. Ibyakozwe 3:18–24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Petero agaragaza ko abahanuzi bose bavuze iby’ibihe byo guhembuka n’imvura y’itumba ya nyuma, kandi Yesaya arerekana itsinda ryanga ibihe bya nyuma byo guhembuka bibaho ku musozo w’urubanza rw’igenzura, igihe icyaha kiri guhanagurwaho kandi imvura y’itumba ya nyuma iri kugwa. Muri icyo gihe, itsinda ryagiranye isezerano n’urupfu Yesaya avugaho, nk’uko Petero abivuga, “rizarimburwa rikavanwa mu bantu.” Mushiki wa White akunze kuvuga kuri icyo gihe nyine cy’ikiruhuko n’uguhembuka bya Yesaya.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Marayika yifatanya mu gutangaza ubutumwa bwa marayika wa gatatu azamurika isi yose ubwiza bwe. Hano hahanuwe umurimo uzaba ufite ubwaguke bugera ku isi yose n’imbaraga zidasanzwe. Umuryango w’ukugaruka kwa Kristo wo mu myaka ya 1840–44 wari ukugaragaza kw’agatangaza kw’imbaraga z’Imana; ubutumwa bwa marayika wa mbere bwagejejwe kuri buri kigo cy’ubumisiyoneri cyo mu isi, kandi mu bihugu bimwe habayeho ukwitabira iby’idini gukomeye kurusha ibindi kwigeze kuboneka mu gihugu icyo ari cyo cyose uhereye ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; ariko ibyo bizasumbywa n’umuhaguruko ukomeye uzabaho munsi y’umuburo wa nyuma wa marayika wa gatatu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Igikorwa kizasa n’icyo ku Munsi wa Pentekote. Nk’uko ‘imvura y’umuhindo’ yatanzwe, mu isukwa rya Mwuka Wera mu itangizwa ry’ubutumwa bwiza, kugira ngo imbuto y’igiciro ime neza, ni ko na yo ‘imvura y’itumba’ izatangwa ku iherezo ryabwo kugira ngo isarura ribe rihiye. ‘Ni bwo tuzamenya, nitukomeza gushaka kumenya Uwiteka: ukuza kwe guteguye nk’umuseke; kandi azatugeraho nk’imvura, nk’imvura y’itumba n’iy’umuhindo igwa ku isi.’ Hosea 6:3. ‘Nuko rero mwa bana ba Siyoni mwe, munezerwe, mwishimire Uwiteka Imana yanyu: kuko yabahaye imvura y’umuhindo mu rugero rukwiriye, kandi azabamanurira imvura, imvura y’umuhindo n’imvura y’itumba.’ Joel 2:23. ‘Mu minsi y’imperuka, ni ko Imana ivuga, nzasuka ku Mwuka Wanjye ku bantu bose.’ ‘Kandi bizaba yuko umuntu wese uzambaza izina ry’Umwami azakizwa.’ Ibyakozwe n’Intumwa 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Umurimo ukomeye w’ubutumwa bwiza ntuzarangirana no kwigaragaza k’ububasha bw’Imana butari ku rugero rw’ubwaranze intangiriro yabwo. Ubuhanuzi bwasohoye mu isukwa ry’imvura y’umuhindo ya mbere mu itangizwa ry’ubutumwa bwiza bugomba kongera gusohora mu mvura y’umuhindo ya nyuma ku musozo wabwo. Aha ni ho hari ‘ibihe byo kuruhura’ intumwa Petero yategerezaga imbere igihe yavugaga iti: ‘Nuko nimwihane, muhinduke, kugira ngo ibyaha byanyu bihanagurweho, ubwo ibihe byo kuruhura bizaturuka imbere y’Umwami; kandi azatuma Yesu.’ Ibyakozwe n’Intumwa 3:19, 20.” The Great Controversy, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Ikigeragezo gishingiye ku buryo bw’imvura y’itumba, nk’uko bugereranywa no kuvuga ngo “umurongo ku wundi murongo.” Ubutumwa bw’igeragezwa butangwa n’abarinzi bo mu “rurimi rundi,” bagereranywa n’abafite “iminwa itadaga.” Ubutumwa bw’igeragezwa bw’imvura y’itumba bwari gutangwa n’abarinzi batatojwe mu buryo bwa Porotesitanti y’ubuhakanyi na Gatolika, ubwo Abadivantisiti bemeye mu mateka yabo yose yo kwigomeka.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> “Igihe ntikiri kure ubwo ikigeragezo kizagera kuri buri muntu. Ikimenyetso cy’inyamaswa kizadutwikirizwa. Abagiye bagenda buhoro buhoro bemera ibyo isi ishaka kandi bakisunga imigenzo y’isi, ntibazabona ko bibakomereye kwemera gutegekwa n’abafite ubutware, aho kwemera kwishyira mu byago byo gushinyagurirwa, gutukwa, kubwirwa ko bazafungwa, no kwicwa. Intambara iri hagati y’amategeko y’Imana n’amategeko y’abantu. Muri icyo gihe zahabu izatandukanywa n’ivange mu itorero. Kubaha Imana by’ukuri bizatandukanywa neza n’ishusho yabyo n’umurimbo wabyo w’ubutindi. Inyenyeri nyinshi twakunze gushimira kubera kurabagirana kwazo zizahita zizima mu mwijima. Umurama nk’igicu uzatwarwa n’umuyaga, ndetse no mu hantu tubona gusa ko huzuye ingano nziza nyinshi. Abambara imitako y’aheranda bose, ariko ntibambare gukiranuka kwa Kristo, bazagaragara bafite isoni z’ubwambure bwabo bwite.”

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> “Iyo ibiti bidafite imbuto bicibwa nk’ibiremerera ubutaka, iyo imbaga y’abavandimwe b’ibinyoma batandukanijwe n’ab’ukuri, ni bwo abahishwe bazahishurwa babonwe, kandi, bafite za hosana, bazahagarara munsi y’ibendera rya Kristo. Abari abanyamasoni kandi batizera ubwabo bazimenyekanisha ku mugaragaro ko bahagaze ku ruhande rwa Kristo n’ukuri Kwe. Abanyantege nke kurusha abandi kandi batindagatana mu itorero bazamera nka Dawidi—biteguye gukora no gutinyuka. Uko ijoro rirushaho kuba rikomeye ku bwoko bw’Imana, ni ko inyenyeri zirushaho kurabagirana. Satani azarushaho gutoteza cyane abizerwa; ariko, mu izina rya Yesu, bazarenga kuba abaneshyi. Ni bwo itorero rya Kristo rizagaragara ‘ryiza nk’ukwezi, ritamurika nk’izuba, kandi riteye ubwoba nk’ingabo zifite amabendera.’”

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> “Imbuto z’ukuri zibibwe n’imihati y’ubumisiyoneri zizamera, zirabye indabyo kandi zere imbuto. Ubugingo buzahabwa ukuri, kandi buhangane n’amakuba, bunasingize Imana ko bwemererwa kubabarira Yesu. ‘Mu isi muzagira amakuba: ariko nimuhumure; nanesheje isi.’ Igihe icyorezo gisendera kizanyura mu isi, igihe urugoso ruzaba ruhanagura ku mbuga ya Yehova, Imana izaba ubutabazi bw’ubwoko bwayo. Ibyambitswe ikuzo bya Satani bishobora kuzamurirwa hejuru, ariko ukwizera kw’abera n’ababoneye ntikuzacogora.”

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> “Eliya yakuye Elisha ku isuka amwambika umwitero we wo kwiyegurira Imana. Ihamagarwa ry’uyu murimo ukomeye kandi ukomeye cyane ryashyikirijwe abantu b’abanyabwenge n’ab’icyubahiro; iyo baza kuba barihoroje mu maso yabo ubwabo kandi bakiringira Uwiteka byuzuye, aba yarabahesheje icyubahiro cyo gutwara ibendera rye mu ntsinzi kugeza ku kunesha. Ariko bitandukanyije n’Imana, bemera kuyoborwa n’inshingano z’isi, maze Uwiteka arabanga.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> “Benshi bahaye icyubahiro kirengeje urugero siyansi maze babura kubona Imana ya siyansi. Ariko siko byari bimeze ku itorero mu bihe byaryo byera cyane.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “Imana izakora umurimo mu gihe cyacu, ariko ni bake cyane bazawitega. Izahagurutsa kandi ishyire hejuru muri twe abigishijwe cyane cyane no gusigwa kw’Umwuka wayo kuruta uko baba baratojwe n’inyigisho zo hanze zitangwa n’ibigo bya siyansi. Ibyo bigo ntibigomba gusuzugurwa cyangwa gucirwaho iteka; byashyizweho n’Imana, ariko bishobora gutanga gusa ibisabwa byo hanze. Imana izerekana ko idashingiye ku bantu bapfa bize kandi biyemera.” Testimonies, volume 5, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

“Icyago gisendera kirengera” ni ikimenyetso cy’itegeko ryo ku Cyumweru, ritangira mu gihe cy’umutingito ukomeye wo mu Byahishuwe igice cya cumi na kimwe. Rigereranya igihe cy’ikigeragezo cy’itegeko ryo ku Cyumweru kigenda gikomeza.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Amahanga y’amahanga azakurikiza urugero rwa Leta Zunze Ubumwe za Amerika. Nubwo ari yo ibimburira izindi, nyamara ibibazo nk’ibyo bizagera ku bwoko bwacu mu bice byose by’isi.” Testimonies, volume 6, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Mbere gato y’itegeko ryo ku Cyumweru, ibiceri by’impimbano byo mu nzozi za Miller birahungishwa binyujijwe mu idirishya, nk’uko Abadiventisiti b’i Laodikiya barutswa bavanwa mu kanwa k’Umwami. Hanyuma itorero rirazamurwa rihinduke ibendera, “ryiza nk’ukwezi, ryeruye nk’izuba, kandi riteye ubwoba nk’ingabo zifite amabendera”. Ubutumwa bwa Yesaya buva mu “rundi rurimi” no mu “minwa itagaguza,” bugereranya ababyutswe bakazamurwa kandi bakigishwa n’isigwa rya Mwuka We aho kwigishwa n’inyigisho zo hanze z’ibigo bya siyansi. Abasinzi ba Efurayimu batsindwa ikigeragezo cy’“umurongo ku murongo,” kuko ubwenge bw’abanyabwenge babo buba bwashizeho. Kuri bo, ubuhanuzi bwabaye nk’igitabo gifatanyeho ikimenyetso.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Amateka, nk’uko Petero avuga ko yahanuwe n’abahanuzi bose uhereye kuri Samweli, atanga ingero nyinshi z’irimbuka ry’Abadiventisti banga ubutumwa bw’imvura y’itumba; nyamara ku cyumweru gishyirwaho n’amategeko ntibagerwaho n’urupfu rw’umubiri, ahubwo ni urupfu rw’umwuka, ruherekezwa no kumenya by’ukuri ko barimbutse iteka ryose, nk’uko bishushanywa n’inkumi z’ibipfu, zo mu gitabo cya Amosi zikangukira ku kuri ko zazimiye.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Dore, iminsi iraza, ni ko Uwiteka Imana ivuga, ubwo nzateza inzara mu gihugu; si inzara y’umutsima, kandi si inyota y’amazi, ahubwo ni iyo kumva amagambo y’Uwiteka. Kandi bazazerera bava ku nyanja bajya ku yindi, kandi bava i burengerazuba bajya iburasirazuba; baziruka hirya no hino bashaka ijambo ry’Uwiteka, ariko ntibazaribona. Uwo munsi inkumi nziza n’abasore bazacogora bazize inyota. Abarahira icyaha cy’i Samariya, bakavuga bati, “Imana yawe, wa Dani we, iriho;” kandi bati, “Imigenzo y’i Bērisheba iriho;” abo na bo bazagwa, kandi ntibazongera guhaguruka ukundi. Amosi 8:11–14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Nyuma yo kuvuga ku isaha y’itegeko ryo ku Cyumweru akoresheje ikimenyetso cy’“ikiboko cyuzuye amazi kirengeranya,” Yesaya yerekeza ku bwoba n’umuhangayiko bikomeje by’abagize isezerano n’urupfu.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> Kandi isezerano ryanyu n’urupfu rizaseswa, kandi amasezerano yanyu n’ikuzimu ntazahagarara; igihe ikiboko cyuzuye gikubura kizanyura, ni bwo muzahonyorwa na cyo. Uhereye igihe kizatangirira kunyura kizabaganza; kuko uko bukeye uko bwije kizajya kibanyuraho, ku manywa no nijoro; kandi gusobanukirwa ubwo butumwa byonyine bizatera ubwoba. Yesaya 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Ubwumvikane bw’ukwiyongera kw’ubumenyi bugereranywa n’imitako ya Miller buzaba butakiboneka icyo gihe, ariko “gusobanukirwa” n’inkuru y’ihungabana rigenda ryiyongera ry’itegeko ryo ku Cyumweru kuzagaragaza ko isezerano ryabo n’urupfu ryakuweho. Abihishe “mu binyoma” bazahita bamenya ko “Uwiteka Imana” yari yarashyize “i Siyoni ibuye ryo gushingiraho, ibuye ryageragejwe, ibuye ry’imfuruka ry’igiciro cyinshi, urufatiro rukomeye,” ariko bizaba byaratinze. Ibinyoma bihishe munsi yabyo uko bagendaga batera intambwe mu mateka ni bwo bizahanagurwa. Byinshi muri ibyo binyoma bigaragara neza bishobora kumenyekana bitagoranye mu iyerekwa ry’Uruzi rwa Ulai.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Abayobokeje inyigisho za Miller, bakurikije uko basobanukiwe Daniyeli igice cya kabiri, bamenye ko ubwami buvugwa muri Daniyeli umunani ari bwa bundi bwami bugaragazwa mu gice cya karindwi. Itandukaniro riri hagati y’ibyo bice byombi ni uko igice cya karindwi kigaragaza ibice bya politiki by’ubwo bwami, naho igice cya munani kikagaragaza ibice byabwo by’idini. Ni yo mpamvu Daniyeli igice cya munani gitegurwa hakoreshejwe amagambo yerekeye ubuturo bwera.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Igice cya munani cya Daniyeli gikoresha ibimenyetso by’urusengero mu kugereranya ubwami, ariko buri kimenyetso cy’urusengero kigaragazwa muri icyo gice cyose cyononekaye, bityo kigaragaza itandukaniro riri hagati y’idini ry’ukuri rya Kristo n’idini ry’ikinyoma rya Satani. Intama y’isekurume ni inyamaswa yakoreshwaga nk’igitambo mu rusengero rw’Imana, ariko buri gitambo cyose cyatambirwaga mu rusengero cyagombaga kuba gitunganye. Intama y’isekurume ivugwa mu gice cya munani ntiyari yemerewe gukoreshwa nk’igitambo mu rusengero rw’Imana, kuko amahembe yayo atari angana.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Nuko ndarangamira, nditegereza, maze mbona, dore, imbere y’uruzi hahagaze impfizi y’intama y’intama yari ifite amahembe abiri; ayo mahembe yombi yari maremare; ariko rimwe ryarurushaga irindi uburebure, kandi iryarurushaga uburebure ryameze nyuma. Daniyeli 8:3.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

Impfizi y’intama ifite amahembe abiri adatangana uburebure ntiyari kwemererwa kuba ituro mu buturo bwera bw’Imana, ariko ubwo busobanuro bw’ikimenyetso si ubw’idini ry’ukuri ry’Imana, ahubwo ni ubw’idini ry’ibinyoma rya Satani, ari ryo rya gipagani. Ubwami bwakurikiyeho bwagereranyijwe n’isekurume, na bwo rikaba ari ituro ryo mu buturo bwera, ariko na bwo bwari bwarononekaye, kuko yari ifite ihembe hagati y’amaso yayo, idafite uburinganire bw’ubutungane busabwa ku ituro ryo mu buturo bwera.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Nuko ngitekereza, dore haje impfizi y’ihene iturutse iburengerazuba, igenda ku isi yose, ntiyakora ku butaka; kandi iyo mpfizi y’ihene yari ifite ihembe rikomeye hagati y’amaso yayo. Daniyeli 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

Amaherezo ihembe ry’isekurume ryavunitse, risohora amahembe ane, na byo na byo bikarivana mu kuba igitambo gikwiriye gutambirwa mu buturo bwera bw’Imana.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Nuko rero ya hene y’ingabo irakomera cyane; maze imaze kugira imbaraga, rya hembe rinini riravunika; mu cyimbo cyaryo hamera andi ane akomeye, yerekeye imiyaga ine yo mu ijuru. Danieli 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Igice cya munani cya Daniyeli gitangira hatabayeho kwerekanwa kw’ubwami bwa Babuloni hakoreshejwe ikimenyetso. Babuloni, ari bwo bwami bwa mbere bwo mu buhanuzi bwa Bibiliya, yamaze gushingwa mu buryo bwa Bibiliya ku buhamya bw’abahamya babiri bo mu gice cya kabiri n’igice cya karindwi; ariko mu gice cya munani Babuloni ihishwa nkana kugira ngo hatsindagirizwe ikimenyetso cy’ubuhanuzi cy’uko ubupapa bwakiriye igikomere cyica, amaherezo kigakira. Mu gihe kiri hagati y’icyo gikomere cyica no gukira kwacyo, ubupapa mu buhanuzi buba buhishijwe, cyangwa bwaribagiranye. Uku guhishwa kwanagaragajwe n’uko ubwami bwa Nebukadinezari bwakuweho hanyuma nyuma bugasubizwaho.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Igice cya munani cya Daniyeli gitangirana n’ikimenyetso gitaziguye cy’ubwami bwa kabiri, binyuze mu kwerekana impfizi y’intama ishushanya ubwami bw’Abamedi n’Abaperesi, hanyuma igakurikirwa n’ihene yangiritse ishushanya ubwami bw’Ubugiriki. Hanyuma, muri umwe mu miyaga ine ayo mahembe ane y’Ubugiriki yari yarasandarahiyemo, Daniyeli abona ihembe rito rishushanya ubwami bwa kane bw’i Roma. Iryo hembe rito rihagarariye ibyiciro byombi by’i Roma, bikaba bigaragazwa mu mirongo ine. Roma ya gipagani ihagarariwe n’ihembe rito mu gitsina-gabo, naho Roma ya gipapa igahagararirwa n’ihembe rito mu gitsina-gore.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Maze muri rumwe muri zo havuyemo ihembe rito, rikura cyane rwose, ryerekeza ikusi n’iburasirazuba, no ku gihugu cyiza. Nuko rikura cyane, rigeze no ku ngabo zo mu ijuru; hanyuma rihirika hasi bamwe bo muri izo ngabo na zimwe mu nyenyeri, rirazikandagira. Koko rero, ryishyize hejuru kugeza no ku Mutware w’ingabo, kandi ku bwe igitambo cya buri munsi gikurwaho, n’ahantu h’ubuturo bwe bwera harasenyerwa. Nuko rihabwa ingabo zo kurwanya igitambo cya buri munsi bitewe no kugomera Imana, kandi ritsinda ukuri rikugusha hasi; rikomeza gukora ibyo ryishakiye, kandi riragubwa neza. Daniyeli 8:9–12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Ihembe rito rya Roma ryinjira mu nkuru mu murongo wa cyenda, rivugwa mu nteko y’amagambo y’igitsina-gabo; hanyuma mu murongo wa cumi, iryo hembe rito rikavugwa mu nteko y’amagambo y’igitsina-gore; maze mu murongo wa cumi na umwe, iryo hembe rito rikongera kuvugwa mu nteko y’amagambo y’igitsina-gabo; hanyuma kandi mu murongo wa cumi na kabiri, iryo hembe rito rikongera na none kuvugwa mu nteko y’amagambo y’igitsina-gore.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Daniyeli igice cya munani, gihisha ubwami bwa mbere; hanyuma ubwami bubiri bukurikiraho bugereranywa n’inyamaswa z’ubuturo bwera zononekaye, naho ubwami bwa kane bugereranywa n’ihembe. Iryo hembe ryahanuwe nk’iryangiritse, kuko riboneka nk’umugabo, hanyuma nk’umugore, hanyuma nk’umugabo, maze na none nk’umugore.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Umugore ntakambare icy’umugabo, kandi umugabo ntakambare umwambaro w’umugore; kuko abakora batyo bose ari ikizira imbere y’Uwiteka Imana yawe. Gutegeka kwa Kabiri 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Ishusho ry’umugabo ry’ihembe rito rya Roma ya gipagani, riboneka mu mirongo ya cyenda n’iya cumi n’umwe, naho ishusho ry’umugore ry’ihembe rito rya Roma ya gikipapa, riboneka mu mirongo ya cumi n’iya cumi n’ibiri. Igitsina cy’ihembe rito kimenyekana iyo hafashwe amagambo ya Daniyeli ku rwego rw’umwandiko w’umwimerere, ikintu Miller atashoboraga kubona, kuko yakoresheje gusa Cruden’s Concordance, kandi Cruden’s Concordance ntitanga amakuru yerekeye ururimi rw’umwimerere. Uko igitsina gihindurana muri iyo mirongo ine kwamenyekanye n’abahinduzi ba Bibiliya ya King James, kandi bagikomeje muri uwo murongo, niba uzi icyo ugomba kureba.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Abahinduzi babonye itandukaniro riri hagati y’ihembe rito ry’ubugabo n’iryo ry’ubugore rivugwa mu mirongo ya cyenda kugeza ku wa cumi na kabiri, kandi bagaragaza iryo tandukaniro bakoresheje ijambo “it.” Ijambo “it” rikoreshwa ku ihembe rito igihe riri mu ntera yaryo y’ubugore. Reba Daniyeli igice cya munani, umurongo wa cumi:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Nuko ikomeza gukomera cyane, igera no ku ngabo zo mu ijuru; maze ihanura hasi bamwe bo muri izo ngabo no mu nyenyeri, irabatabagira. Daniyeli 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

“Cyarakomeye,” kandi “yagushije hasi,” bityo hagaragaza ko iyo hembe nto ari wa mugore. Umurongo wa cumi na kabiri uravuga uti:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Kandi umutwe w’ingabo awuhabwa kurwanya igitambo cya buri gihe ku bw’igicumuro; ujugunya ukuri hasi; ukora ibyo ushaka, kandi uragwiza. Daniel 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

Mu murongo wa cumi na kabiri, ijambo “him” ryarongereweho, kandi ntiryerekana neza ya hembe nto, kuko iyo hembe nto muri uwo murongo ivugwa incuro ebyiri nka “it,” bityo ikerekana igitsina gore. Biragaragara ko abasemuzi bamenye itandukaniro ry’ibitsina Danieli yakoze, ariko ntibari bafite icyizere ku cyo Danieli yashakaga kuvuga, maze bagerageza guha iyo hembe nto igitsina gabo muri uwo murongo bongeramo ijambo “him” ryanditswe mu nyuguti ziberamye, ariko ibyo ntibishyigikirwa n’amagambo Danieli ubwe yakoresheje. Amagambo ye agaragaza iyo hembe nto nk’iy’igitsina gore kandi “it” (iyo hembe nto y’igitsina gore), ijugunya ukuri hasi, kandi “it” (iyo hembe nto y’igitsina gore), ikora kandi igatera imbere.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

Mu murongo wa cyenda, imvugo “ihembe rito” iri mu gitsina-gabo kandi igereranya Roma y’abapagani. Ryaturutse kuri umwe muri “ya miyaga ine” ubwami bw’Abagiriki bwari bwarasheshwemo. Muri uwo murongo, bihuye n’amateka, Roma y’abapagani yigaruriye uturere dutatu tw’isi ubwo yafataga umwanya wayo ku ntebe y’ubwami bw’isi.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Maze muri kimwe muri byo havuyemo ihembe rito, rirakura cyane rwose, ryerekeza mu majyepfo, no mu burasirazuba, no mu gihugu cyiza. Daniyeli 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

Mu murongo wa cumi n’umwe (ari na ho impaka zerekeye “ibya buri munsi” zibona imwe mu nkingi zazo z’ingenzi zo guhangana), ihembe rito rigaragazwa nk’“we,” “uwo” n’“ibye.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ni ukuri, yihimbye kugeza no ku Mutware w’ingabo, kandi ku bw’uwo igitambo gihoraho cyakuweho, ahantu h’urusengero rwe harasenywa. Daniel 8:11.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Buri hame bwose buri mu ijambo ry’Imana bufite umwanya wabwo, kandi buri kuri kwose gufite icyo kumaze. Kandi inyubako yose yuzuye, mu migambi yayo no mu kuyishyira mu bikorwa, ihamya Uwayiremye. Inyubako nk’iyo nta bwenge na bumwe, keretse ubw’Itagira iherezo, bwashoboraga kuyitekereza cyangwa kuyirema.” Education, 123.

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