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

Igitabo cya Daniyeli – Nimero Ijana na Cumi na Gatanu

Unveiling the Prophetic Characteristics of the Final Generation

Guhishurirwa Ibiranga Ubuhanuzi by’Urungano rwa Nyuma

Author

Jeff Pippenger

Published

March 4, 2024

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In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

Mu gisekuru cya nyuma cy’abantu bari gucikanwaho, hagaragazwa ibimenyetso bimwe by’ubuhanuzi bibaranga. Ni cyo gihe baba ari urubyaro rw’inzoka z’ubumara, kuko bihimbiye imico ya Satani. Ni igisekuru cy’abasambanyi, kuko bagiranye imibanire itezwa no kutegurirwa Imana n’abanzi bayo. Bageze ahantu babona ariko ntibasobanukirwe, bumva ariko ntibamenye, kuko batihannye ngo bahinduke, ibyo bikaba bigaragazwa nk’imitima yabo yabyibushye. Mose ni we wabanje kuvuga kuri iyo mimerere nyir’izina.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Maze Mose ahamagara Abisirayeli bose, arababwira ati: Mwiboneye n’amaso yanyu ibyo Uwiteka yakoreye imbere yanyu byose mu gihugu cya Egiputa kuri Farawo, no ku bagaragu be bose, no ku gihugu cye cyose; ari byo bigeragezo bikomeye amaso yawe yabonye, n’ibimenyetso, n’ibitangaza bikomeye. Nyamara kugeza uyu munsi Uwiteka ntarabaha umutima wo gusobanukirwa, n’amaso yo kureba, n’amatwi yo kumva. Gutegeka kwa Kabiri 29:2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

Mu kuvugwa kwa mbere kw’icyo kintu cya Lawodikiya cyo kubona no kumva, icyo ubwoko bw’Imana budashobora kubona ni ibimenyetso n’ibitangaza by’amateka y’ishingiro ryabwo. Yeremiya agaragaza icyo kintu nk’umwihariko w’“abageni b’abapfu,” mu minsi y’imperuka, kandi nk’ishusho y’uko abo bageni b’abapfu banze kwemera ubutumwa bw’abamarayika batatu, butangirana n’itangazo ry’umumarayika wa mbere ribahamagarira gutinya Imana Umuremyi. Kubera uko kwigomeka, ntibahabwa imvura y’itumba.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Tangaza ibi mu nzu ya Yakobo, kandi ubimenyeshe i Buyuda, uvuga uti: Nimwumve ibi none, yemwe bantu b’abapfapfa kandi badafite ubwenge; mufite amaso, ariko ntimubona; mufite amatwi, ariko ntimwumva. “Ntimuntinya se?” ni ko Uwiteka avuga; “ntimuzanyeganyezwa imbere yanjye, jye washyizeho umusenyi ngo ube imbibi z’inyanja, mbihamishije iteka ry’iteka ryose ku buryo idashobora kuwurenga? Kandi nubwo imiraba yayo yihindagura, ntiyabasha kunesha; nubwo ihinda urusaku, ntishobora kuwurenza.” Ariko ubu bwoko bufite umutima wigometse kandi urigomeka; barigometse, baragenda. Kandi ntibavuga mu mitima yabo bati: “Nidutinyuke twubahe Uwiteka Imana yacu, itanga imvura, iy’umuhindo n’iy’urugaryi, mu gihe cyayo; ikatubikira ibyumweru byagenwe byo gusarura.” Ibicumuro byanyu ni byo byimije ibyo bintu, kandi ibyaha byanyu ni byo byabimye ibyiza. Yeremiya 5:20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Ezekiyeli agaragaza ko abagaragaza imimerere ishushanywa no kubona ariko ntibasobanukirwe ari inzu y’ubugome. Ni inzu y’ubugome itazareba amateka y’imfatiro zayo, ni abageni b’abapfu, batihannye kuko banga ubutumwa bw’umumarayika wa mbere, ari byo kubwanga bwose, kuko niba mutemera ubutumwa bw’umumarayika wa mbere, ntimushobora kwemera ubwa kabiri cyangwa ubwa gatatu. Muri iyi mimerere, imvura y’itumba y’imperuka ikumirwa kuri abo bageni mu gihe cy’imvura y’itumba y’imperuka. Yesu amaze kuvuga kuri uwo mwimerere mu nkuru Ye, yakomeje atanga umugani w’umubibyi.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Ariko hahirwa amaso yanyu, kuko areba; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mubona, ntibabibona; no kumva ibyo mwebwe mwumva, ntibabyumva. Nuko nimwumve umugani w’umubibyi. Iyo umuntu wese yumvise ijambo ry’ubwami ariko ntaryumve, haza wa mubi akanyagura ibyabibwe mu mutima we. Uwo ni we wabibwe ku nzira. Kandi uwabibwe ahantu h’amabuye ni wa wundi wumva ijambo, akaryakiranya umunezero ako kanya; nyamara nta mizi aba afite muri we, ahubwo amara igihe gito; kuko iyo amakuba cyangwa irengero bimuzanyweho n’ijambo, ahita agwa. Kandi uwabibwe mu mahwa ni wa wundi wumva ijambo; ariko amaganya y’iyi si n’uburyarya bw’ubutunzi bigahotora ijambo, na we akabura imbuto. Ariko uwabibwe mu butaka bwiza ni wa wundi wumva ijambo akarimenya; kandi akera imbuto, akazizana, umwe ijana, undi mirongo itandatu, undi mirongo itatu. Yongera kubabwira undi mugani, ati: Ubwami bwo mu ijuru bugereranywa n’umuntu wabibye imbuto nziza mu murima we; ariko abantu basinziriye, umwanzi we araza abiba urukungu mu ngano, arigendera. Ariko ubwatsi bumaze kumera no kwera imbuto, urukungu na rwo ruracyigaragaza. Nuko abagaragu ba nyir’urugo baraza baramubaza bati: Databuja, mbese ntiwabibye imbuto nziza mu murima wawe? None se urukungu rwaturutse he? Arabasubiza ati: Ni umwanzi wabikoze. Abagaragu baramubaza bati: Mbese urashaka ko tugenda tukarurandura? Arababwira ati: Oya; kugira ngo mutarandurana n’ingano igihe murandura urukungu. Byombi nimubireke bikurane kugeza igihe cyo gusarura; kandi mu gihe cyo gusarura nzabwira abasaruzi nti: Mubanze mukoranye urukungu, muruhambire mu miganda kugira ngo rutwikirwe; ariko ingano muziteranyirize mu kigega cyanjye. Matayo 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Abapfapfa ni bo rubibi, kandi abanyabwenge ni bo ngano. Mu mugani w’abakobwa cumi, kugira amavuta ni byo bigaragaza itandukaniro riri hagati y’ayo matsinda yombi; naho ku byerekeye ingano n’urubibi, bishingiye ku kumenya niba imbuto, ari yo jambo, yumviswe. Kuvugwa kwa mbere n’Um Mose kw’itsinda ritazabona bityo rikamenya, gushyira ubutumwa bugomba kumenywa ku bimenyetso n’ibitangaza by’amateka y’ishingiro. Uko guhanura kwa nyuma kwa Ellen White ku bice bigize ubuhumyi bw’inzu yigometse kugaragaza ko amaso yahiriwe no kubona icyo abagabo b’abakiranutsi bose bifuzaga kubona ari amateka y’umutwe w’Abamilerite.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Ubutumwa bwose bwatanzwe kuva mu 1840–1844 bugomba kongera gutangazwa n’imbaraga ubu, kuko hari abantu benshi bayobye. Ubutumwa bugomba kugera ku matorero yose.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> “Kristo yaravuze ati: ‘Hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mubona, ariko ntibabibona; no kumva ibyo mwebwe mwumva, ariko ntibabyumva’ [Matayo 13:16, 17]. Hahirwa amaso yabonye ibintu byabonetse mu 1843 no mu 1844.” Manuscript Releases, volume 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Yesu ahora yerekana iherezo ahereye ku ntangiriro, kandi aho bwa mbere havugwa abafite amaso nyamara ntibabone cyangwa ngo basobanukirwe, n’aho bwa nyuma havugwa herekana ko amateka shingiro y’inzu yigometse ari cyo kitabonwa, bityo kigatereranwa, kandi bityo kikabuza abapfu kumenya imvura y’itumba ya nyuma. Amateka yo mu 1840–1844 yagereranyijwe no gukizwa kwa Isirayeli ya kera ikavanwa mu bubata bw’Abanyegiputa. Kunanirwa kwa Isirayeli ya kera gutsinda igikorwa cya mbere cy’igeragezwa kwabagejeje i Kadeshi, aho bemeye inkuru y’ibinyoma y’abatasi icumi maze bihitiramo umutware mushya wo kubasubiza muri Egiputa. Nyuma y’imyaka mirongo ine bongera kugezwa i Kadeshi, maze Mose arananirwa, akubita Igitare ubwa kabiri.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Nubwo Mose yananiwe, Yosuwa yakomeje kubajyana mu Gihugu cy’Isezerano. Ikigeragezo cya nyuma cyabereye i Kadeshi cyari gifitanye isano n’ubwigomeke bukomeye, kuko Yesu ahora yerekana iherezo ahereye ku ntangiriro; kandi ubwigomeke bw’abatasi icumi i Kadeshi mu ntangiriro y’iyo myaka mirongo ine, ndetse no ku iherezo ry’iyo myaka mirongo ine, na bwo bugaragaza ubwigomeke bukomeye bw’i Kadeshi. Nyamara nubwo habayeho ubugome bwa Mose i Kadeshi, iyerekwa ryo kwinjira mu Gihugu cy’Isezerano ntiryari rikomeje gutindizwa.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

Mu bugome bwo mu 1863, bwagejeje ku bugome bwiyongereye bwo mu 1888, bwagejeje ku bugome bwiyongereye bwo mu 1919, bukarangira mu bugome bwo mu 1957, Yesu yasubije U-Adiventizimu wa Lawodikiya i Kadeshi. Yabasubije mu mateka aho marayika wa gatatu yagerereye agatangiza inzira yo kugeragezwa, amaherezo ikagaragaza ubugome bwo mu 1863, no kwirukanwa kujya kuzerera mu butayu bwa Lawodikiya. Marayika wa gatatu yinjiye mu mateka ya nyuma ya U-Adiventizimu wa Lawodikiya ku wa 11 Nzeri 2001, ubwo marayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani, ari we marayika wa gatatu, yamanukaga. Hanyuma yatangaje ko Babuloni yaguye, nk’uko byashushanyijwe no guhirikwa k’umunara wa Nimurodi, ubwo iminara y’Umujyi wa New York yasenywaga.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> “Ubutumwa bw’umumarayika wa gatatu ntibuzasobanurwa; kandi umucyo uzamurikisha isi ubwiza bwawo bwose uzitwa umucyo w’ibinyoma n’abanga kugendera mu bwiza bwawo bugenda burushaho kwigaragaza.” Review and Herald, 27 Gicurasi 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Nk’uko byari bimeze kuri Isirayeli ya kera, ni na ko bimeze no kuri Isirayeli ya none. Igihe cy’ababoneye Septemba 11, 2001 ni cyo gihe cya nyuma. Yesu yavuze muri Luka igice cya makumyabiri na rimwe ko “iki gihe,” kandi yerekanye ko icyo gihe ari icy’abazaba bakiriho igihe ijuru n’isi bizashirira, ari byo bibaho mu Kugaruka kwa Kabiri. Abo b’icyo gihe bazabaho bakabona ukugaruka kwa Kristo bazaba baramenye ikimenyetso kibahamiriza ko ari bo gihe cya nyuma. Bazamenya kandi basobanukirwe ko ari bo babaho mu gihe “ingaruka ya buri yerekwa” itakiri “gutindizwa.”

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Ubwo Yesu yasohokaga ava mu rusengero ari kumwe n’abigishwa, bamusabye kubasobanurira icyo yashakaga kuvuga mu mvugo ye yerekeye kurimbuka kw’urusengero. Icyo kiganiro cyagereranyaga ikiganiro abigishwa be bazagirana mu gisekuru cya nyuma. Abigishwa bifuzaga gusobanukirwa icyo yashakaga kuvuga ubwo yigishaga kenshi ko itorero ry’Abadivantisiti b’i Lawodikiya rigomba gukurwaho n’itegeko ry’Umunsi w’Icyumweru rigiye kuza vuba, nk’uko abariramyemo bazaruka bavanwe mu kanwa ke, kandi ntibakibe abakimuvugira.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Mu gusubiza abigishwa, Yesu yasobanuye kurimbuka kwa Yerusalemu n’amateka yakurikiyeho, kugeza ku iherezo ry’isi. Amaze kugaragaza muri rusange uko amateka akurikirana kugeza ku murongo wa cumi n’icyenda, aherako yerekeza ku kurimbuka kwa Yerusalemu, kurimbuka kwashoboraga kuba ku musaraba, ariko ku bw’imbabazi z’Imana no kwihangana kwayo byasubitswe imyaka nka mirongo ine. Ku iherezo ry’iyo myaka mirongo ine hari kuzabaho abasigaye bazarokoka kurimbuka, ariko ari uko gusa bamenye ikimenyetso yari amaze gutanga.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Mu ntangiriro za Isirayeli ya kera habayeho igihe cy’imyaka mirongo ine, cyatangijwe n’urubanza rwaciriwe kwigomeka kwa ba batasi icumi, urubanza rwasubitswe imyaka mirongo ine kubera kwinginga kwa Mose. Ku iherezo rya Isirayeli ya kera habayeho urubanza rwaciriwe kwigomeka k’umusaraba, urubanza rwasubitswe imyaka mirongo ine kubera ukwihangana n’imbabazi bya Kristo. Muri ayo mateka yombi habayemo abasigaye barokotse. Buri gihe Yesu agaragaza iherezo ry’ikintu akoresheje intangiriro y’ikintu.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Yesu yavuze ikimenyetso kijyanye no kurimbuka kwa Yerusalemu, kandi akigaragaza ko ari “iminsi yo guhorerwamo.”

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> Kandi nimubona i Yerusalemu igoswe n’ingabo, muzamenye ko kurimbuka kwayo kwegereje. Nuko abari i Yudaya bahungire mu misozi; n’abari hagati muri yo basohokemo; kandi abari mu byaro ntibayinjiremo. Kuko iyo minsi ari iy’ihōra, kugira ngo ibyanditswe byose bisohore. Luka 21:20–22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

“Umunsi wo guhorera” ni ibyago birindwi bya nyuma, kandi ni yo mpamvu Mushikiwacu White ahuza irimbuka rya Yerusalemu n’urubanza nyabikorwa rw’Imana mu minsi ya nyuma.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Nimwegere, mwa mahanga, mwumve; kandi nimutegere amatwi, mwa moko y’abantu: isi niyumve, n’ibiyirimo byose; isi yose n’ibiyivamwo byose. Kuko uburake bw’Uhoraho buri ku mahanga yose, n’ubushangashirwe bwiwe buri ku ngabo zayo zose: yarabatikije rwose, yabatanze ngo bicwe. Kandi abishwe babo bazotererwa hanze, kandi umunuko w’imibiri yabo uzoduga uve mu ntumbu zabo, kandi imisozi izoshonga kubera amaraso yabo. Kandi ingabo zose zo mw’ijuru zizoshwanyagurika, kandi ijuru rizozingwa nk’igitabo; kandi ingabo zaryo zose zizokoroka hasi, nk’uko ikibabi gikoroka ku muzabibu, kandi nk’itini rihunguye rikagwa ku mutini. Kuko inkota yanje izoba yanyagiwe mw’ijuru: ehe, izomanuka kuri Edomu, no ku bwoko naciye umuvumo, ngo bushirwe mu rubanza. Inkota y’Uhoraho yuzuye amaraso, ivyibushijwe ibinure n’amaraso y’abana b’intama n’ay’impene, n’ibinure vy’impyiko z’amapfizi y’intama: kuko Uhoraho afise ikimazi i Bozira, n’ukwica gukomeye mu gihugu c’i Edomu. Kandi n’ibinyamaswa vy’amahembe rimwe bizomanukana na bo, n’inyana z’impfizi hamwe n’impfizi; kandi igihugu cabo kizonyagirwa amaraso, n’umukungugu waco uvyibushwe ibinure. Kuko uwo ari wo musi wo guhorera kw’Uhoraho, n’umwaka wo kwishura ku rubanza rwa Siyoni. Yesaya 34:1–8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Yesu yatanze ikiganiro cye cya mbere ku mugaragaro i Nazareti, yimenyekanisha ko ari Mesiya. Icyo kiganiro cyayobowe mu buhanuzi n’itegeko ryo kuvugwa kwa mbere. Ibyo yasomye yihitiyemo byagaragazaga ko umurimo we urimo no gutangaza “umunsi wo guhora k’Umwami.” Nk’uko Yesaya abivuga, uwo na wo ni “umwaka wo kwitura ku bw’impaka za Siyoni.”

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Ni i Nazareti Kristo yatangiriye umurimo We wo mu ruhame kandi ahatangariza ko ari We Mesiya. Muri icyo gihe ni bwo abumvise amagambo Ye, ariko ntibayasobanukirwe, bagerageje kumwica bamujugunya bamuturutse ku musozi. Intangiriro y’umurimo We yaranzwe n’uko abantu bo mu mujyi yavukiyemo bagerageje kumwica, kandi iherezo ry’umurimo We ni uko abantu Be bamwishe. Umurimo We wari uwo kwimenyekanisha ko ari Mesiya, ari We yabaye igihe yasigwaga amavuta mu mubatizo We. Mu mubatizo We ikimenyetso cy’Imana cyaramanutse kugira ngo gishyigikire isohora ry’ubuhanuzi bwo kuza kwa Mesiya. Ku wa 11 Kanama 1840 ikimenyetso cy’Imana cyaramanutse kugira ngo gishyigikire ubuhanuzi bw’ubutumwa bw’igeragezwa bw’ayo mateka. Kandi ku wa 11 Nzeri 2001 ikimenyetso cy’Imana cyaramanutse kugira ngo gishyigikire ubutumwa bwari bwarahanuwe bw’ayo mateka, ari bwo butumwa bw’imvura y’itumba.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> “Nyuma yo gukora imirimo iminsi ibiri ari kumwe n’Abasamariya, Yesu yabaretse kugira ngo akomeze urugendo rwe ajya i Galilaya. Ntiyatinze i Nazareti, aho yari yarakoreye ubuto bwe n’ubugabo bwe bwa mbere. Uko yakiriwe mu isinagogi yaho, igihe yiyerekanaga ko ari Uwasizwe, kwari kutamworoheye cyane ku buryo yafashe icyemezo cyo gushaka imirima irumbuka kurushaho, kubwiriza amatwi yari kuzumva, n’imitima yari kwakira ubutumwa bwe. Yabwiye abigishwa be ko umuhanuzi adahabwa icyubahiro mu gihugu cy’iwabo. Iri jambo rigaragaza uko abantu benshi bagira ubushake buke bwo kwemera ko habonetse iterambere ritangaje kandi rishimishije cyane mu muntu wabanye na bo rwihishwa, nta kwiyerekana, kandi bamuzi neza uhereye mu bwana bwe. Muri icyo gihe ariko, abo bantu nyene bashoboraga gushamazwa bikabije n’ibyo umunyamahanga n’umunyabigwi yiyitirira.” The Spirit of Prophecy, volume 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

Mu gice cya makumyabiri na rimwe cya Luka, Kristo agaragaza ba bantu ibihumbi ijana na mirongo ine na bine, ari bo gisekuru cya nyuma kitazapfa. Ibyo abikora atanga amateka yatangiriye ku rugendo rwe rwa nyuma ajya ahahoze ari inzu ya Se, ariko icyo gihe yari yarahindutse inzu y’Abayuda. Mu nkuru y’ayo mateka Yesu yatangiye kugaragaza, yageze aho Yerusalemu n’urusengero abigishwa bashakaga kumenya ibyabyo byari bigiye kurimburwa (70 AD). Yerekanye ko uko kurimbuka kwari iminsi yo guhora, kandi ibyo byari biri mu itangazo rye rya mbere ry’umurimo we. “Iminsi yo guhora” ntiyashushanyaga gusa kurimbuka kwa Yerusalemu mu mwaka wa 70, ahubwo yashushanyaga n’igihe cy’uburakari bw’Imana nk’uko bugereranywa mu byorezo birindwi bya nyuma.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Kuko ari umunsi w’Umwami Imana Nyiringabo, umunsi wo guhorera, kugira ngo yihorere ku banzi be; kandi inkota izarya, izahaga kandi izasindishwa n’amaraso yabo, kuko Umwami Imana Nyiringabo afite igitambo mu gihugu cy’amajyaruguru ku ruzi Efurate. Yeremiya 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

“Umunsi wo guhorera” kuri Babuloni, ugereranywa n’“igitambo cyo mu gihugu cy’amajyaruguru hafi y’uruzi Efurate,” utangira igihe itegeko ryo ku Cyumweru rizaba rigiye kuza vuba.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> Kubera uburakari bw’Uwiteka, ntihazaturwa, ahubwo hazaba amatongo rwose; umuntu wese uzahanyura i Babuloni azatangara, kandi azamwihiriza kubera ibyago bye byose. Nimwitegure kumutera, mumugote impande zose, mwa bantu mwese mukurura umuheto; mumurase, ntimukagire umwambi n’umwe musigaza: kuko yakoze ibyaha ku Uwiteka. Mumurangurureho impande zose muti: yemeye gutsindwa; imfatiro ze zaraguye, inkike ze zirasenyutse: kuko ari uguhōra k’Uwiteka; nimwihorereho; nk’uko yabigenje, abe ari ko namwe mumugenza. Mucikize i Babuloni umubibyi, n’ufata umuhoro mu gihe cy’isarura: kubera gutinya inkota y’umunyagitugu, umuntu wese azahindukirira ubwoko bwe, kandi umuntu wese azahungira mu gihugu cye. Isirayeli ni nk’intama yatatanye; intare zarayirukanye: ubanza umwami wa Ashuri yarayiriye; hanyuma nyuma yaho Nebukadinezari umwami w’i Babuloni yamennye amagufa yayo. Ni cyo gituma Uwiteka Nyiringabo, Imana ya Isirayeli, avuga atya ati: Dore ngiye guhana umwami w’i Babuloni n’igihugu cye, nk’uko nahannye umwami wa Ashuri. Kandi nzagarura Isirayeli aho yabaga, kandi izarisha kuri Karumeli no kuri Bashani, kandi umutima wayo uzahaga ku musozi wa Efurayimu n’i Gileyadi. Muri iyo minsi no muri icyo gihe, ni ko Uwiteka avuga, ubugome bwa Isirayeli buzashakishwa, ariko ntibuzaboneka; n’ibyaha bya Yuda, na byo ntibizaboneka: kuko abo nzarokora nzabababarira. Nimuzamuke mutere igihugu cya Meratayimu, ndetse mugitere, n’abatuye i Pekodi: mubatsembe, mubarimbure rwose mubakurikiye, ni ko Uwiteka avuga, kandi mukore ibikwiriye ibyo nabategetse byose. Mu gihugu humvikana urusaku rw’intambara n’urw’irimbuka rikomeye. Mbega ukuntu inyundo y’isi yose yaciwe kandi ikamenagurwa! Mbega ukuntu Babuloni ihindutse amatongo mu mahanga! Naguteze umutego, nawe urafatwa, wa Babuloni we, utabizi; warabonetse kandi urafashwa, kuko warwanyije Uwiteka. Uwiteka yafunguye ububiko bw’intwaro ze, akuramo intwaro z’uburakari bwe: kuko uyu ari umurimo w’Umwami Uwiteka Nyiringabo mu gihugu cy’Abakaludaya. Nimuzamutere muturutse ku mpera yacyo; mufungure ibigega byacyo: muhundagaze nk’ibirundo, mumurimbure rwose; he kugira ikintu na kimwe kimusigara. Mwice ibimasa bye byose; nibimanuke bijyanwe kubagwa: bazabona ishyano! kuko umunsi wabyo uje, igihe cyo guhanwa kwabyo. Ijwi ry’abahunga n’abacika bakava mu gihugu cy’i Babuloni, kugira ngo batangarize i Siyoni uguhōra k’Uwiteka Imana yacu, uguhōra kw’urusengero rwe. Nimuhamagare abarashi barasa umuheto ngo baterane gutera i Babuloni: mwa bantu mwese mukurura umuheto, mukambike impande zayo zose; he kugira n’umwe ucika: muyiture ibikwiriye umurimo wakoze; ibikwiriye ibyo yakoze byose, abe ari byo mumugenza: kuko yiboneje ku Uwiteka, ku Mweranda wa Isirayeli. Yeremiya 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Kurimbuka kwa Yerusalemu mu mwaka wa 70 nyuma ya Kristu kugereranya urubanza nyubahirizategeko rw’indaya ya Babuloni, rutangira ku itegeko rya Dimanche rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika. Yesu yari azi ko yariko arerekana ko umwaka wa 70 nyuma ya Kristu ari ryo tegeko rya Dimanche rigiye kuza vuba, kuko ari we mwanditsi w’Ijambo rye, kandi ni we Jambo. Ni ngirakamaro kumenya neza urwego rw’ubuhanuzi Yesu ashyira ahagaragara muri Luka igice ca makumyabiri na kimwe, kugira ngo vyumvikane ico kimenyetso ari co kigaragaza yuko urunganwe rwa nyuma rwashitse.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> “Ukuza kwa Kristo kuzabaho mu gihe cy’umwijima ukomeye kurusha ibindi byose mu mateka y’iyi si. Iminsi ya Nowa n’iya Loti igaragaza uko isi izaba imeze mbere gato yo kuza k’Umwana w’umuntu. Ibyanditswe Byera, byerekeza kuri icyo gihe, bitangaza ko Satani azakora akoresheje imbaraga zose kandi ‘n’uburiganya bwose bwo gukiranirwa.’ 2 Abatesalonike 2:9, 10. Imikorere ye igaragarira ku mugaragaro mu mwijima ugenda urushaho kwiyongera vuba, mu makosa menshi, mu nyigisho z’ubuyobe, no mu bishuko by’iyi minsi y’imperuka. Si uko gusa Satani ari kujyana isi mu bunyage, ahubwo ibishuko bye birimo gusakara no mu matorero yiyita aya Umwami wacu Yesu Kristo. Ubugome bukomeye bwo kureka ukuri buzavamo umwijima mwinshi nk’uwo mu gicuku. Ku bwoko bw’Imana bizaba ijoro ry’ibigeragezo, ijoro ryo kurira, ijoro ry’itotezwa bazira ukuri. Ariko muri iryo joro ry’umwijima ni ho umucyo w’Imana uzamurika.”

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> “Atuma ko ‘umucyo uva mu mwijima.’ 2 Abakorinto 4:6. Igihe ‘isi yari itaragirwaho ishusho, kandi yari ubusa; umwijima wari hejuru y’inyenga,’ ‘Umwuka w’Imana ugenda hejuru y’amazi. Imana iravuga iti: Habeho umucyo; umucyo ubaho.’ Itangiriro 1:2, 3. Ni ko no mu ijoro ry’umwijima w’iby’umwuka, ijambo ry’Imana risohoka rivuga riti: ‘Habeho umucyo.’ Abantu bayo ibabwira iti: ‘Haguruka, urabagirane; kuko umucyo wawe uje, kandi ubwiza bw’Uwiteka bukurasheho.’ Yesaya 60:1.

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> “‘Dore, ni ko Ibyanditswe bivuga, ‘umwijima uzatwikira isi, kandi umwijima mwinshi utwikire amahanga; ariko Uwiteka azakuzirasaho, kandi ubwiza bwe buzagaragara kuri wowe.’ Umurongo wa 2. Kristo, ari we kurabagirana k’ubwiza bwa Data, yazanywe mu isi nk’umucyo wayo. Yaje guhagararira Imana imbere y’abantu, kandi kuri we handitswe ko yasizwe ‘Umwuka Wera n’imbaraga,’ kandi ko ‘yagendaga akora neza.’ Ibyakozwe n’Intumwa 10:38. Mu isinagogi y’i Nazareti yaravuze ati, ‘Umwuka w’Umwami uri kuri jye, kuko yansize kugira ngo mbwirize abakene ubutumwa bwiza; yantumye gukiza abafite imitima imenetse, no kumenyesha imbohe ko zibohowe, no guhumura impumyi, no kubatura abamenaguwe, no kwamamaza umwaka wemewe n’Umwami.’ Luka 4:18, 19. Uwo ni wo murimo yahaye abigishwa be gukora. Yaravuze ati, ‘Muri umucyo w’isi.’ ‘Umucyo wanyu ujye ubonesha imbere y’abantu, kugira ngo babone imirimo yanyu myiza, bahimbaze So wo mu ijuru.’ Matayo 5:14, 16.” Abahanuzi n’Abami, 217, 218.

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