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# The Book of Daniel - Number One-Hundred and Ninety-Six

Igitabo cya Daniyeli – Ijana na Mirongo Cyenda na Gatandatu

Prophetic Parallels and Divine Disappointment: The Revelatory Journey of God’s Last Day People in Revelation 10

Imbanzirizamurimo y’Ubuhanuzi n’Agahinda k’Imana: Urugendo rw’Ihishurirwa rw’Abantu b’Imana bo Mu Minsi ya Nyuma mu Byahishuwe 10

Author

Jeff Pippenger

Published

April 27, 2024

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In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

Mu gice cya cumi cy’Ibyahishuwe, aho amateka y’ubutumwa bw’abamarayika ba mbere n’uwa kabiri agaragazwa, Yohana, nk’ikimenyetso cy’ubwoko bw’Imana bwo mu minsi y’imperuka, yabwiwe mbere y’igihe ko mu mateka yagereranyaga mu buryo bw’ikigereranyo hari kuzabamo ugutenguha, kandi uko gutenguha kwari igice cyo mu mateka y’abamarayika ba mbere n’uwa kabiri cyari cyarahishwe ubwenge bw’Abamileriti, kugira ngo ukwizera kwabo kugeragezwe.

> 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. Revelation 10:8–10.

> Ijwi numvise ivuye mu ijuru yongeye kumbwira iti: Genda ufate agatabo gatoya kabumbuwe kari mu ntoki z’umumarayika uhagaze ku nyanja no ku butaka. Nuko njya ku mumarayika, ndamubwira nti: Mpa ako gatabo gatoya. Na we arambwira ati: Gafate, ukarye kamare; kazagutera umururazi mu nda, ariko mu kanwa kawe kazamera nk’ubuki bugasosa. Nuko mfata ako gatabo gatoya mu ntoki z’umumarayika, ndakarya kamara; mu kanwa kanjye karamereye nk’ubuki bugasosa; maze nkiriye, inda yanjye irarura. Ibyahishuwe 10:8–10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

Mu murongo wa cumi, Yohana ahagarariye amateka atangiriye ku wa 11 Kanama 1840, igihe wa mumarayika ukomeye yamanukanaga agatabo gatoya agafite mu ntoki ze, kugeza ku Gucika Intege Gukomeye ko ku wa 22 Ukwakira 1844. Mbere y’uko ahagararira ayo mateka mu buryo bw’ikimenyetso, abwirwa n’“ijwi” “yumvise rivuye mu ijuru” rimumenyesha ko, naramuka ariye ako gatabo gato, “kazakurura inda yawe, ariko mu kanwa kawe kazaba garyoshye nk’ubuki.” Uko gucika intege gukaze ni ko kwagerageje kwizera kw’Abamilerite, kandi ntibyari byiza ko bamenya ibyerekeye uko gucika intege mbere y’uko kubageraho; ariko Yohana ahagarariye abantu bo mu minsi y’imperuka basabwa kumenya iby’ukuri bifitanye isano n’igaragazwa ry’ibyabaye, ari byo mateka y’ubutumwa bwa marayika wa mbere n’uwa kabiri.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”

Iyo mateka yera agaragaza ko abantu bo mu minsi y’imperuka bazagerwaho n’ikigeragezo, kandi ko icyo kigeragezo cyari gishingiye ku kintu kitari cyiza ko bakimenya mbere y’uko ikigeragezo kiza, nyamara nticyari uburambe nyir’izina bw’Abamilerite, nubwo cyahuzaga rwose n’urutonde rw’ibyabaye ruhagarariwe n’umumarayika wa mbere n’uwa kabiri, kuko n’inkuba ndwi na zo zigereranya “ibizaba mu gihe kizaza bizahishurwa mu rukurikirane rwabyo.”

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Nubwo byari ngombwa ko bamenya amateka y’ishingiro y’Abamilerite, ubwoko bw’Imana bwo mu minsi y’imperuka bwari kuzasohora urukurikirane rw’ibyabaye nk’urw’Abamilerite; ariko ikigeragezo cyagerageje Abamilerite, kandi cyari cyiza kuri bo ko batakimenya mbere y’igihe, bo bari kuzageragezwa n’ikindi kigeragezo, cyatewe n’isingiro ryari ryarashyizweho ikimenyetso kugeza igihe cyegereje ngo Intare yo mu muryango wa Yuda ikureho ikimenyetso ku Ibyahishuwe bya Yesu Kristo, ibyo bikaba biboneka mu mateka ahishwe y’umurongo wa mirongo ine wa Daniyeli cumi n’umwe.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”

Icyari cyashyizweho ikimenyetso cyari kigenewe kugerageza ubwoko bw’Imana bwo mu minsi y’imperuka, kandi icyo kigeragezo cyajyanaga n’ikimenyetso cy’inzira aho Abamillerite bageragerejwe, kuko haba mu isohozwa rya mbere mu mateka y’Abamillerite cyangwa mu isohozwa rya nyuma ryo mu minsi y’imperuka, inkuba ndwi zari “isobanuramatwara ry’ibyabaye” “byari kuzahishurwa mu rukurikirane rwabyo.”

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Ikitamenyekanye cyane ni uko nk’uko Yohana ahagarariye amateka yo kumanuka kwa Kristo afite agatabo gatoya ku wa 11 Kanama 1840 kugeza ku Guhungabana Gukomeye kwo ku wa 22 Ukwakira 1844, ayo mateka nyine na yo yongeye kugaragazwa no kumanuka kwa marayika wa kabiri ku wa 19 Mata 1844. Guhungabana kwa mbere gushobora gusobanurwa nk’uguhungabana kwa Yohana, we wari umaze kurya agatabo gatoya ku wa 11 Kanama 1840, maze agahura n’uguhungabana ku wa 19 Mata 1844. Igihe uko guhungabana kwageraga, marayika wa kabiri yaramanutse afite “inyandiko” mu kuboko kwe.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.

> “Undi mumarayika w’inyambaraga yoherejwe kumanuka ku isi. Yesu ashyira mu kuboko kwe inyandiko, maze ageze ku isi ararangurura ati: ‘Babuloni iraguye, iraguye.’ Hanyuma nongera kubona abari baracitse intege bongera guhanika amaso yabo ku ijuru, bategerezanyije ukwizera n’ibyiringiro kugaruka k’Umwami wabo. Ariko benshi basaga n’abakiri mu mimerere y’ubupfapfa, nk’aho basinziriye; nyamara nabonaga ku maso yabo ibimenyetso by’umubabaro mwinshi. Abari baracitse intege baboneye mu Byanditswe ko bari mu gihe cyo gutinda, kandi ko bagombaga gutegereza bihanganye ko iyerekwa risohora. Ibihamya bimwe byari byarabateye gutegereza Umwami wabo mu 1843 ni byo byabateye kumutegereza mu 1844. Nyamara nabonye ko abenshi batari bagifite ya mbaraga yarangaga ukwizera kwabo mu 1843. Gucika intege kwabo kwari kwaragabanyije ukwizera kwabo.” Early Writings, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Amateka y’Abamillerite Yohana ahagarariye mu gice cya cumi, ni amateka y’umumarayika wa mbere kandi n’ay’umumarayika wa kabiri. Kumanuka kw’umumarayika wa mbere azanye ubutumwa, no kumanuka kw’umumarayika wa kabiri azanye ubutumwa, ni byo biranga itangiriro ry’amateka ya buri wese muri ayo, ayo yombi yarangiranye no gucika intege, nubwo Yohana arimo kwerekana mu buryo busobanutse kurushaho amateka yose y’abo bamarayika bombi. Ndetse na nyuma ya tariki ya 22 Ukwakira 1844, ubwo umumarayika wa gatatu yazaga azanye ubutumwa, ugucika intege kw’ubwigomeke bwo mu 1863 gutanga umuhamya wa gatatu w’igihe gitangirana n’ubutumwa kigasozwa no gucika intege.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

Ugucika intege kwa mbere kw’umuryango w’umumarayika wa gatatu ku wa 18 Nyakanga 2020 kwari kugereranywa n’ugucika intege kwa mbere kw’Abamilerite. Ukuri kwari kwarashyizweho ikimenyetso, nk’uko ukuri kwa 1844 kwashyizweho ikimenyetso n’Umwami ubwo yatwikizaga ikiganza cye ikosa ryari mu mibare imwe n’imwe, iryo kosa rikaba ryarateje ugucika intege kwa mbere kw’Abamilerite. Igihe iryo kosa ryaje gusobanuka nyuma, iryo kosa ryari rivanyweho ikimenyetso, nk’uko Intare yo mu muryango wa Yuda yari yakuyemo ikiganza cyayo. Ikosa ryo ku wa 18 Nyakanga 2020 ryatewe no kwanga kwemera ko ikiganza cye cyari cyakuweho ku wa 22 Ukwakira 1844, mu gihe yatangazaga ko “igihe kitazaba kikiriho ukundi.”

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Yaba yari urugendo rw’i Filadelifiya rwo mu gucika intege kwa mbere kw’umumarayika wa mbere, cyangwa gucika intege kwa mbere k’urugendo rw’i Lawodikiya rw’umumarayika wa gatatu, ukuboko Kwe kugereranya ikimenyetso cy’inzira. Ku wa 19 Mata 1844 no ku wa 18 Nyakanga 2020, uko gucika intege kwabyaye igihe cyo gutatanywa. Abari barakusanyijwe ku wa 11 Kanama 1840 cyangwa ku wa 11 Nzeri 2001 baratatanyijwe, hanyuma nyuma y’ibyo Kristo atangira kongera gukoranyiriza abantu Be ubwa kabiri.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

Yari yarakoranyije abantu uhereye ku wa 11 Nzeri 2001, kuko nk’uko bigaragazwa n’umubatizo wa Kristo, ni igihe ikimenyetso cy’Ubumana kimanuka ko atangira gukoranya abigishwa be, si mbere yaho. Hanyuma, nyuma yo gutatanywa, Kristo yongera gukoranya abantu be ubwa kabiri. Kristo yakoranyije abigishwa be atangiriye ku mubatizo we, kandi nyuma yo gutatanywa kwatewe n’umusaraba, yatangiye kongera gukoranya abigishwa be ubwa kabiri. Ukuri kw’ubuhanuzi kw’ikorwa ry’ikoranywa rya kabiri ryatangiye muri Nyakanga 2023, kwari kimwe mu byari byarafunzwe ku wa 18 Nyakanga 2020, nubwo byari, mu buryo bugaragara, kimwe mu bigize amateka y’Abamilerite.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

Mu murongo wa mirongo ine wa Daniyeli cumi n’umwe, ya nyamaswa yavuye ikuzimu irahaguruka yica amahembe yombi ya ya nyamaswa y’isi mu mwaka wa 2020. Muri Nyakanga 2023, Umwami yatangiye kongera guteranya ubwoko Bwe bwo mu minsi ya nyuma ubwa kabiri. Uko guteranya kugereranywa mu mateka yera y’Abamileri, kandi muri ayo mateka harimo abahamya babiri b’amateka bemeza guteranya ubwoko Bwe ubwa kabiri. Igikorwa cyo guteranya ni ingingo y’ubuhanuzi yari yarashyizweho ikimenyetso kugeza muri Nyakanga 2023. Umurimo wo kongera guteranya ubwoko Bwe ubwa kabiri usohorera mu mateka y’Intambara ya Ukraine, mbere gato y’itora rya kabiri rya perezida wa munani, ukomoka muri ba barindwi.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

Ku wa 11 Kanama 1840, Umwami yakoranyije umuryango w’Aba-Millerite, kandi yerekana iryo koranira mu gutangizwa kw’ikarita ya 1843, yasohowe muri Gicurasi 1842. Iyo karita yagereranyaga ubutumwa bw’ifatizo, kuko icyo gihe yari arimo ashyiraho urufatiro rw’urusengero rw’Aba-Millerite. Kumanuka kw’umumarayika wo mu Ibyahishuwe igice cya cumi, ku wa 11 Kanama 1840, kugereranywa n’umubatizo wa Kristo, ari na wo, mu bindi, waranze itangiriro ry’uko Kristo atoranya abigishwa be.

> “With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

> “Ihamagarwa rya Yohana na Andereya na Simoni, na Filipo na Natanayeli, ni ho urufatiro rw’itorero rya Gikristo rwatangiriye. Yohana yeretse Kristo babiri mu bigishwa be. Hanyuma umwe muri bo, Andereya, abona mwene se, maze amuhamagarira kujya ku Mukiza. Filipo na we ahamagarwa, maze ajya gushaka Natanayeli.” The Desire of Ages, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.

Umurimo wa William Miller, uhereye mu gihe cy’imperuka mu 1798 kugeza ku wa 11 Kanama 1840, wagereranyaga umurimo wa Yohana Umubatiza; ariko ubwo marayika wo mu Byahishuwe igice cya cumi yamanukaga, nk’uko byashushanyijwe n’imanuka ya Mwuka Muziranenge mu mubatizo wa Kristo, Uwiteka “yakoranyije” abigishwa Be b’ishingiro. Aba bagabo babiri b’abahamya bagaragaza yuko Kristo yakoranyije abantu Be bo mu minsi ya nyuma ku wa 11 Nzeri 2001, igihe marayika wo mu Byahishuwe igice cya cumi n’umunani yamanukaga; ariko nk’uko byagendekeye aba-Millerite, bagombaga kugeragerezwa n’igice kimwe cyo mu nkuba ndwi zari zarahishwe, hanyuma Uwiteka akazongera gukoranya abantu Be ubwa kabiri.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Igiterane rya kabiri ry’ubwoko bw’Imana bwo mu minsi y’imperuka ryatangiye mu mateka ashyikirijwe ku iherezo nyakuri ry’umurongo wa cumi n’umwe, w’igice cya cumi na kimwe cya Daniyeli, mbere gato y’intsinzi ya Putin kuri Ukraine, kandi mbere gato y’umurongo wa cumi na kabiri aho ubuhamya bw’ubuhanuzi bwa Russia na Putin burangirira. Bityo rero, Daniyeli igice cya cumi na kimwe, umurongo wa cumi n’umwe, bihura n’Ibyahishuwe igice cya cumi na kimwe, umurongo wa cumi n’umwe, kuko ari ho abahamya babiri bongeye kuzurwa bakagarurwa mu bugingo.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

Mu mateka yera y’Abamileriti, Uwiteka yatangiye kongera gukoranya ubwoko Bwe ubwa kabiri nyuma yo gutenguhwa ko ku wa 19 Mata 1844, kandi icyakoreshejwe n’Uwiteka mu gukoranya ubwoko Bwe muri icyo gihe ni uko bamenye ko barimo gusohoza igihe cyo gutinda kivugwa mu mugani w’abakobwa cumi bo muri Matayo igice cya makumyabiri na gatanu, ndetse no muri Habakuki igice cya kabiri. Kugira ngo Abamileriti bamenye imimerere yabo kandi bagaruke, byabaga ngombwa ko bamenya ko ari bo bagaragajwe mu Ijambo ry’ubuhanuzi ry’Imana. Byari ngombwa ko babona ko ari bo bwoko bw’Imana, mu buryo bunyuranye n’abiyitaga ko ari ubwoko Bwayo. Mu gukoranya ubwoko Bwe bwari bwaratengushywe, Yatangaga urugero rw’ibendera rishyirirwa hejuru amahanga, bityo ashimangira itandukaniro riri hagati y’ubwoko Bwe nyakuri ariko bwatengushywe, n’ubwoko Bwe bwari ubw’abiyitaga gusa ko ari ubwe.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Kandi kuri uwo munsi hazabaho umuzi wa Yesayi, uzahagarara nk’ibendera ry’amoko; abanyamahanga bazamushaka: kandi aho aruhukira hazaba hahimbajwe. Kandi kuri uwo munsi bizasohora ko Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe, abazaba barasigaye, abakure muri Ashuri, no mu Misiri, no muri Patirosi, no muri Kushi, no muri Elamu, no muri Shinari, no muri Hamati, no mu birwa byo mu nyanja. Kandi azamurikira amahanga ibendera, kandi azateranya abirukanywe bo muri Isirayeli, akoranye hamwe abatataniye b’u Buyuda abakuye mu mfuruka enye z’isi. Yesaya 11:10–12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Ubwo umuhanuzi Yeremiya ahagarariye abacitse intege ku wa 19 Mata 1844, yagaragaje ko atakigifatanya n’“ikoraniro ry’abakobanyi,” bakoreshaga ubuhanuzi butasohoye bwo mu 1843 nk’igihamya cy’uko abahagarariwe na Yeremiya bari abahanuzi b’ibinyoma.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Sinicaye mu iteraniro ry’abakobanyi, kandi sinanezerwaga; nicaye jyenyine kubera ukuboko kwawe, kuko wanyujujemo uburakari. Yeremiya 15:17.

The “assembly of mockers” had cast out those represented by Jeremiah.

“Iteraniro ry’abakobanyi” ryari ryarirukanye abagereranyijwe na Yeremiya.

> “Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.

> “Benshi bahatiwe imibabaro n’abavandimwe babo batizeraga. Kugira ngo bakomeze kugumana umwanya wabo mu itorero, bamwe bemeye guceceka ku byerekeye ibyiringiro byabo; ariko abandi bumvaga ko ubudahemuka ku Mana bwabuzaga guhisha gutyo ukuri yari yarabashinze ngo bakubungabunge. Si bake batandukanyijwe n’ubusabane bw’itorero bazira gusa ko bagaragaje kwizera kwabo mu kuza kwa Kristo. Amagambo y’umuhanuzi yari ay’agaciro kenshi cyane ku bahanganaga n’iki kigeragezo cy’ukwizera kwabo: ‘Abavandimwe banyu babanga, babirukanye babahora izina ryanjye, baravuze bati, Uwiteka nahimbazwe; ariko azabonekera umunezero wanyu, na bo bazakorwa n’isoni.’ Yesaya 66:5.” The Great Controversy, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Iyo Uwiteka azamura ibendera ku mahanga, bizabaho igihe azarambura ukuboko kwe ubwa kabiri kugira ngo akoranye abasigaye bo mu bwoko bwe, ari bo abirukanywe bo muri Isirayeli. Abo ni bo batakicara mu “iteraniro ry’abakobanyi.”

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

“Igishyitsi cya Yesayi” ni ikimenyetso cy’imirongo ibiri y’amaraso: umwe ukomoka mu Buyuda uhujwe n’umurongo w’amaraso ukomoka hanze y’Abayuda; kandi ntigishushanya gusa umurongo w’amaraso wa Yesu, ahubwo nanone ni ikimenyetso cy’uguhuza Ubumana n’ubumuntu, kuko ibendera rishyizwe hejuru rihagarariye abantu bashyizweho ikimenyetso cy’iteka ryose mu mimerere no mu bunararibonye bw’uguhuza Ubumana n’ubumuntu; ari byo kandi bishushanywa mu murongo wa cumi w’igice cya cumi na kimwe cya Daniyeli n’ikimenyetso cy’“igihome”. Mu murongo wa cumi, igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane gisobanurwa mu buryo bwumvikanisha ubuhanuzi bw’icyo gihome, ari cyo mutwe. Mu mateka y’umurongo wa cumi na umwe no mu Ntambara yo muri Ukraine, Uwiteka arambura ukuboko kwe ubwa kabiri kugira ngo akoranye abirukanywe bacitse intege.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Ni yo mpamvu, dushingiye ku buhamya bwa Daniyeli cumi na rimwe nk’imiterere fatizo, twamenye kwinjira kw’ubupapa mu mateka y’ubuhanuzi, mbere gato y’itegeko ryo ku Cyumweru. Twabonye umurimo w’ihembe rya Repubulikani rihagarariwe na Trump ubwo ahinduka uwa munani ukomoka kuri barindwi, kandi agatangira umurimo wo guhuza itorero na leta. Dufite umurongo w’ihembe ry’ubuhakanyi bwa Porotesitanti, nk’uko rihagarariwe n’Abamakabeyi. Muri ayo mateka amwe ahagarariwe n’iyo mirongo, dukoresha umurongo w’inkuba ndwi, ari na wo kandi murongo w’umugani w’abakobwa icumi, tumenya ubunararibonye bw’abihumbi ijana na mirongo ine na bine, kimwe n’umurongo w’abamarayika batatu ugaragaza umurimo w’ihembe nyakuri rya Porotesitanti. Kimwe mu byabaye ku ihembe nyakuri rya Porotesitanti muri ayo mateka ni iteraniro rya kabiri.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Igiterane rya kabiri ryabayeho mu mateka y’ubutumwa bw’umumarayika wa kabiri, kandi ryabereye no mu mateka y’umumarayika wa gatatu kuva mu 1844 kugeza mu 1863, rishyiraho abahamya babiri bo mu mateka y’Abamileri bemeza ko Uwiteka yarambuye ukuboko Kwe ubwa kabiri kugira ngo akoranye umukumbi We watatanye.

> “September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

> “Ku wa 23 Nzeri, Umwami yanyeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agaruze abasigaye bo mu bwoko bwe, kandi ko imihati igomba kongerwa incuro ebyiri muri iki gihe cyo gukoranya. Mu gihe cyo gutatanya, Isirayeli yarakubiswe kandi iracagagurwa, ariko noneho mu gihe cyo gukoranya Imana izakiza kandi ipfuke ibisare by’ubwoko bwayo. Mu gihe cyo gutatanya, imihati yakoreshejwe yo gukwiza ukuri yagize ingaruka nke cyane, ikageraho bike cyane cyangwa ubusa rwose; ariko mu gihe cyo gukoranya, ubwo Imana yashyizeho ukuboko kwayo kugira ngo ikoranye ubwoko bwayo, imihati yo gukwiza ukuri izagira ingaruka yagenewe. Bose bagomba kugira ubumwe no kugira ishyaka mu murimo. Nabonye ko atari byo ko hagira uwo ari we wese yifashisha igihe cyo gutatanya nk’ingero zo kutuyobora ubu mu gihe cyo gukoranya; kuko iyo Imana itadukorera ibirenze ibyo yadukoreye icyo gihe, Isirayeli ntiyari kuzigera ikoranwa.” Inyandiko za Mbere, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

Mu mugereka w’igitabo cya Early Writings, Mushiki wa White asobanura icyo gitekerezo kimaze kuvugwa:

> “3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> “3. Igitekerezo kivuga ko Umwami ‘yari yararambuye ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye b’ubwoko bwe,’ kiri ku ipaji ya 74, cyerekeza gusa ku bumwe n’imbaraga byigeze kubaho mu bari bategereje Kristo, kandi no ku kuri yuko yari yatangiye kongera guhuza no guhagurutsa ubwoko bwe.” Early Writings, 86.

The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

Amateka yera y’inkuba ndwi yera agereranya igihe cyo ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844, yabaye ikigereranyo cy’amateka yera yo ku wa 22 Ukwakira 1844 kugeza ku bugome bwo kwigomeka bwo mu 1863. Umurongo ku wundi murongo, amateka ya mbere yagereranyaga urugero rw’abakobwa b’abanyabwenge, naho umurongo wa kabiri watangaga urugero rw’abakobwa b’abapfapfa. Ayo mateka yombi yatangiye igihe marayika yamanukanye ubutumwa bwagombaga kuribwa. Ukuza kwa marayika muri ayo mateka yombi kwatangiye igikorwa cy’igeragezwa cyateje gutatanywa, maze bitarenze 1849, Mushiki wacu White yeretswe ko Uwiteka yongeye kurambura ukuboko Kwe ubwa kabiri, muri uwo mwanya kugira ngo akoranye hamwe abari baratatanyijwe ku wa 22 Ukwakira 1844.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

Bari baratatanyijwe n’Ihungabana Rikomeye, nk’uko abanyabwenge ku wa 19 Mata 1844 bari baratatanyijwe n’ugucika intege kwabo kwa mbere. Ikoraniro rya kabiri ryerekanye ko Umwami “yari atangiye kongera guhuza no kongera guhagurutsa ubwoko Bwe.” Muri iryo koraniro rya kabiri umurimo w’Umwami urimo kuzamura ibendera, ryunze ubumwe hagati yaryo ubwaryo ku butumwa, kandi kamere-muntu yako yunze ubumwe n’Ubumana Bwe. Intego y’iryo bendera ni uguhamagara izindi ntama z’Imana ngo zisohoke i Babuloni, kandi ibyo bikorwa n’uko abagabo n’abagore babona iryo bendera.

The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.

Ikimenyetso ni ingabo y’abahuza ubumuntu bwabo n’Ubumana bwa Kristo mu gihe cy’ikigeragezo cy’itegeko ryo ku Cyumweru. Bityo rero, guteranywa kwa kabiri kugaragaza ko “umuzi wa Yesayi” uzamurwa hejuru, utwaye ikimenyetso cy’ubuhanuzi gifite impande ebyiri cya Rusi, umunyamahanga uteranywa n’ikimenyetso ubwo yifatanya na Bowazi, ikimenyetso cy’abihumbi ijana na mirongo ine na bine, kandi nanone ikimenyetso cy’Umucunguzi, wishyuye igiciro cya Rusi, kandi wari umuvandimwe wa hafi we. Mu kwigira umuntu kwa kamere y’Ubumana bwa Kristo yifatanyije n’umubiri waguye wa kamere-muntu, yahindutse umuvandimwe wacu wa hafi. Ikimenyetso kizamurwa hejuru ni abahujwe n’ubutumwa, basoza umurimo wo guhuza ubumuntu bwabo n’Ubumana bwa Kristo mbere y’itegeko ryo ku Cyumweru.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

> Gusobanukirwa Bibiliya kurushaho uko umuntu agenda ayiga. Uko umwigishwa wayihindukiramo hose, azahasanga hagaragara ubwenge n’urukundo by’Imana bitagira iherezo.

> “The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

> “Akamaro k’uburyo bw’Abayuda ntikarasobanuka byuzuye. Ukuri kwagutse kandi kwimbitse kugaragazwa mu gicucu n’imihango yabwo n’ibimenyetso byabwo. Ubutumwa bwiza ni bwo rufunguzo rufungura amayobera yabwo. Binyuze mu kumenya umugambi w’agakiza, ukuri kwabwo kurabumburirwa ubwenge. Birenze kure uko tubikora ubu, ni amahirwe yacu kumenya neza izi nsanganyamatsiko zitangaje. Tugomba gusobanukirwa ibintu byimbitse by’Imana. Abamarayika bifuza kureba muri uko kuri guhishurirwa abantu bashakashaka Ijambo ry’Imana bafite imitima yicishije bugufi, kandi basenga basaba ubwagutse n’uburebure n’ubujyakuzimu n’ubuhagarike by’ubumenyi bwo We wenyine ashobora gutanga.”

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

> “Mu gihe twegereza iherezo ry’amateka y’iyi si, ubuhanuzi bwerekeye iminsi y’imperuka by’umwihariko bukeneye ko tubwiga. Igitabo cya nyuma cy’Ibyanditswe by’Isezerano Rishya cyuzuyemo ukuri dukeneye gusobanukirwa. Satani yahumye ubwenge bwa benshi, ku buryo bishimiye urwitwazo urwo ari rwo rwose rwabatuma batagira Ibyahishuwe ibyo biga. Ariko Kristo, abinyujije mu mugaragu We Yohana, hano yatangaje ibizaba mu minsi y’imperuka, kandi aravuga ati: ‘Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswe muri bwo.’ Ibyahishuwe 1:3.”

> “‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

> “‘Ubu ni bwo bugingo buhoraho,’ Kristo yaravuze ati, ‘kugira ngo bakumenye, ko uri Imana y’ukuri yonyine, kandi bamenye Yesu Kristo, uwo watumye.’ Yohana 17:3. Ni iki gituma tutamenya agaciro k’ubu bumenyi? Ni iki gituma aya kuri ahebuje ataka mu mitima yacu, ahinda ku minwa yacu, kandi akuzura kamere yacu yose?”

> “In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

> “Mu kuduha Ijambo rye, Imana yadushyize mu mutungo w’ukuri kose kwa ngombwa kugira ngo tubone agakiza. Ibihumbi n’ibihumbi bavomye kuri aya masōko y’ubugingo, nyamara ntihabaho kugabanuka kw’ibiyavamo. Ibihumbi n’ibihumbi bishyizeho Umwami imbere yabyo, kandi kubwo kumwitegereza byahinduwe kugira ngo bihwane n’ishusho ye. Umwuka wabyo uragurumana muri byo mu gihe bavuga imico ye, bavuga icyo Kristo ari cyo kuri bo, n’icyo bo bari cyo kuri Kristo. Ariko abo bashakashatsi ntibararangiza izi nsanganyamatsiko zikomeye kandi zera. Abandi bihumbi n’ibihumbi na bo bashobora kwifatanya muri uwo murimo wo gushakisha amayobera y’agakiza. Uko ubuzima bwa Kristo n’imico y’umurimo we byibandwaho, imirasire y’umucyo izagenda irushaho kurabagirana mu buryo busobanutse kurushaho kuri buri gikorwa cyo kuvumbura ukuri. Buri bushakashatsi bushya buzahishura ikintu kirushijeho gushimisha byimbitse kuruta ibyari byaramaze guhishurwa. Iyi nsanganyamatsiko ntishobora kurangira. Kwiga kwigira umuntu kwa Kristo, igitambo cye cy’impongano n’umurimo we w’ubuhuza, bizakoresha ubwenge bw’umunyeshuri ugira umwete igihe cyose igihe kizaba kigihari; kandi areba ijuru n’imyaka yaryo itabarika azavuga ati: ‘Ikomeye ni ibanga ryo kubaha Imana.’”

> “In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

> “Mu bihe by’iteka tuziga ibintu twari kuzamenya, iyo twakira umucyo byashobokaga kubona hano, wari gufungura ubwenge bwacu. Ingingo zerekeye gucungurwa zizahugiza imitima n’ubwenge n’indimi by’abacunguwe mu bihe by’iteka bidashira. Bazasobanukirwa ukuri Kristo yifuzaga kugaragariza abigishwa Be, ariko bakaba bataragize kwizera ko kukwakira. Iteka ryose, kandi iteka ryose, hazakomeza kuboneka imyumvire mishya y’ubutungane n’ubwiza bya Kristo. Mu bihe bitagira iherezo, Nyir’urugo w’umwizerwa azavana mu butunzi Bwe ibintu bishya n’ibya kera.” Christ’s Object Lessons, 132–134.

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