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# The Hidden History of Verse Forty - Number Six

Amateka Ahishwe y’Umurongo wa Mirongo Ine — Umubare wa Gatandatu

Eleven

Cumi n’umwe

Author

Jeff Pippenger

Published

April 2, 2026

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As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Mu gihe dutangira kwiga amateka yahishwe, tuzasuzuma imirongo yombi y’ubuhanuzi, uw’imbere n’uw’inyuma, ubu isobanurwa ko ihurirana n’amateka ahera ku gihe cy’imperuka cyo mu murongo wa mirongo ine kugeza ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe. Umurongo w’imbere w’ayo mateka y’ubuhanuzi urangwa n’igitabo cy’Ibyahishuwe mu gice cya cumi na kimwe n’umurongo wa cumi na umwe. Umurongo w’inyuma urangwa n’igitabo cya Daniyeli mu gice cya cumi na kimwe umurongo wa cumi na umwe. Umurongo w’inyuma wa Daniyeli 11—umurongo wa cumi na umwe wageze mu mateka mu mwaka wa 2014, kandi umurongo w’imbere w’Ibyahishuwe 11—umurongo wa cumi na umwe wageze mu mateka ku ya 31 Ukuboza 2023. Umurongo w’inyuma ugereranya ihembe rya Repubulikani ry’inyamaswa yo mu isi, naho umurongo w’imbere ugereranya ihembe ry’Abaporotesitanti ry’inyamaswa yo mu isi.

## The United States

Leta Zunze Ubumwe za Amerika

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Igitabo cy’Ibyahishuwe kigaragaza ko hari igihugu kimwe nyamukuru ari cyo kivugwa ku byerekeye iminsi y’imperuka. Icyo gihugu ni ya nyamaswa yavuye mu isi, ihatira isi yose kuramya ya nyamaswa yavuye mu nyanja ya gipapa. Igitabo cy’Ibyahishuwe kigaragaza igihugu kimwe nyamukuru, ihuriro rimwe ry’ibihugu icumi, n’itorero rimwe ry’impimbano. Icyo gihugu ni Leta Zunze Ubumwe za Amerika, ya nyamaswa yavuye mu isi yo mu gice cya cumi na gatatu; itorero ry’impimbano ni ya nyamaswa yavuye mu nyanja yo mu gice cya cumi na gatatu; kandi ihuriro rya Bibiliya ry’abami/icumi ry’ikibi ni Umuryango w’Abibumbye. Izo mbaraga eshatu, zigereranywa nk’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma mu Byahishuwe cumi na gatandatu, ni zo ziyobora isi ku Armagedoni.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Buri wese agaragazwa muri Daniyeli cumi n’umwe, umurongo wa mirongo ine kugeza kuri mirongo ine n’itanu, aho itorero ry’ibinyoma rigera ku mperuka yaryo hagati y’inyanja n’umusozi wera w’icyubahiro mu murongo wa mirongo ine n’itanu, ari ho mu by’akarere hahura na Harumagedoni havugwa mu Ibyahishuwe. Umurongo wa mirongo ine utangirira mu wa 1798, igihe inyamaswa yo mu nyanja, ari yo torero ry’ibinyoma, yahabwaga uruguma rwica; kandi uwo murongo usoza iyo nyamaswa yo mu nyanja yongeye kubaho, ari yo maraya wo mu Ibyahishuwe cumi na karindwi, ipfuye ubwa kabiri, bityo uwo murongo ugasorezwa aho watangiriye. Igihugu cy’ingenzi mu gitabo cy’Ibyahishuwe no muri Daniyeli ni Leta Zunze Ubumwe za Amerika, inyamaswa yo mu isi yo mu gice cy’inyeshyamba cy’Ibyahishuwe cumi na gatatu. Inyamaswa yo mu isi ni na yo muhanuzi w’ibinyoma wo mu gice cya cumi na gatandatu cy’Ibyahishuwe, kandi mu murongo wa mirongo ine wa Daniyeli cumi n’umwe, ni yo magare, amato n’abagendera ku mafarashi.

## Half Truths are No Truth at All

Ukuri kw’Igice Si Ukuri Na Busa

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Igihugu kivugwa muri Danieli no mu Byahishuwe mu minsi y’imperuka ni Leta Zunze Ubumwe z’Amerika, kandi Danieli igice cya cumi na kimwe gitangira kigaragaza mu buryo bwihariye perezida wa nyuma w’icyo gihugu. Uku kuri ni ukuri kwa Bibiliya gushingiye neza, ariko Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya bakwanga bihisha inyuma y’igice cy’ukuri. Icyo gice cy’ukuri bihishamo kuri iyi ngingo ni ukwemera ko ari Leta Zunze Ubumwe z’Amerika ari yo nyamaswa yo ku isi yo mu Byahishuwe igice cya cumi na gatatu kandi ko ari na yo muhanuzi w’ibinyoma wo mu gice cya cumi na gatandatu; nyamara banze kubona ko Donald Trump ari umwe mu mitwe y’ingenzi y’ubuhanuzi bwa Bibiliya mu minsi y’imperuka. Imana ntihinduka na rimwe, kandi igihe yakoranaga na Egiputa, Farawo yari umwe mu mitwe y’ingenzi y’amateka y’ubuhanuzi; hanyuma i Babuloni, Nebukadinezari na Belushazari baravuzwe mu mazina. Kuro yaravuzwe mu izina. Dariyo yaravuzwe mu izina. Bibiliya igaragaza by’umwihariko umutware wa nyuma w’inyamaswa yo ku isi, kandi si ukuvugwa gusa by’akanya gato. Ubudiventisiti buzi uwo Leta Zunze Ubumwe z’Amerika ari we mu buhanuzi bw’igihe cy’imperuka, ariko ntibushobora kubona ko Imana ivuga ku gihugu no ku muyobozi wacyo muri buri rwego rwose rw’ubuhanuzi, kandi ayo mateka yose yera ya kera agaragaza iminsi y’imperuka.

## Trump in the Final Vision

Impanda mu Iyerekwa rya Nyuma

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump ni we ngingo ya mbere ivugwa mu iyerekwa rya nyuma rya Daniyeli, ari na ryo gasongero k’iyerekwa ryose ry’ubuhanuzi, atari mu gitabo cya Daniyeli gusa, ahubwo no muri Bibiliya yose.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Insanganyamatsiko y’iyerekwa rya nyuma ry’amateka y’ubuhanuzi ari mu Ijambo ry’Imana ni Donald Trump. Ni we kimenyetso kiranga ibirenge by’ubuhanuzi bwo hanze bw’iherezo ry’iminsi ku byerekeye amateka yahishwe yo mu murongo wa mirongo ine. Ni na we sano rigaragaza kandi rishyiraho umurongo w’imbere w’abihumbi ijana na mirongo ine na bane. Abo bihumbi ijana na mirongo ine na bane ni ihembe ry’Abaporotesitanti riri ku nyamaswa yo mu isi yo mu Ibyahishuwe 13, kandi Donald Trump ahagarariye ihembe ry’Abaripubulikani ry’iyo nyamaswa na yo. Iyo nyamaswa ni Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika nk’uko rihagarariwe n’ubutegetsi bwa repubulika bushingiye ku itegeko nshinga, bwabanje gushyiraho itandukaniro hagati y’amahembe yombi, ariko ku iherezo bukayahuriza hamwe bukabigira ishusho y’inyamaswa yo mu nyanja ya gipapa.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Mushiki White akomeza kugaragaza kenshi ishusho ya zahabu yo muri Daniyeli igice cya gatatu nk’igereranyo cy’itegeko ryo ku Cyumweru ryo mu minsi y’imperuka; none se Nebukadinezari agereranya nde? Abadivantisiti bazakubwira ko ari Leta Zunze Ubumwe z’Amerika, ya nyamaswa yo ku butaka yo mu Byahishuwe igice cya cumi na gatatu, ibyo bikaba bihwanye no kugaragaza ko ari Babuloni yaterereye Shaduraki, Meshaki na Abedenego mu muriro. Ni Nebukadinezari Bibiliya igaragaza ko ari we wari ubifitiye inshingano ku gihe cy’itegeko ryo ku Cyumweru; bityo rero, Nebukadinezari ni nde, niba atari perezida utegeka igihe itegeko ryo ku Cyumweru rigiye kuza vuba rizaba rigeze?

## Three

Bitatu

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Iyerekwa rya nyuma rya Daniyeli, ari ryo ryerekeye uruzi Hiddekel, rigabanyijemo ibice bitatu by’imitwe bihura buri kimwe n’imiterere y’abamarayika batatu bo mu Ibyahishuwe cumi na bine. Iyo mitwe itatu igereranya marayika wa mbere, uwa kabiri n’uwa gatatu, ariko kandi ikanagereranya ubutumwa bwa nyuma bwa Daniyeli. Ubutumwa bwe bwa mbere bwo mu gice cya mbere na bwo bugaragaza abamarayika batatu bo mu Ibyahishuwe cumi na bine, kandi bityo ikimenyetso cya Alufa na Omega kigashyirwa ku gice cya mbere no ku iyerekwa ry’uruzi Hiddekel.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Icyerekwa cya nyuma cya Daniyeli gishingiye ku rwego rw’ijambo ry’Igiheburayo rivuga “ukuri,” rigizwe n’inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma ari yo iya makumyabiri na kabiri y’inyuguti z’Igiheburayo. Igice cya cumi kigaragaza Daniyeli nk’umunyeshuri w’ubuhanuzi uhindurwa ava ku mimerere y’i Lawodikiya akajya ku y’i Filadelifiya ku munsi wa makumyabiri na kabiri. Hanyuma Daniyeli ahabwa ubushobozi bwo gusobanukirwa ukwiyongera kw’ubumenyi kutadomyeho ikimenyetso, kugereranywa mu gice cya cumi na kabiri. Igice cya mbere n’icya nyuma by’icyo cyerekwa bigaragaza Daniyeli nk’ikimenyetso cy’abihumbi ijana na mirongo ine na bine, ari bo banyeshuri nyakuri b’ubuhanuzi.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “N’uko umuntu yaba yarateye imbere ute mu bwenge, ntagatekereze na gato ko nta cyo akeneye cyo gusaka Ibyanditswe Byera byimbitse kandi ubudahwema kugira ngo ahabwe umucyo urushijeho kuba mwinshi. Nk’ubwoko, duhamagarirwa buri wese ku giti cye kuba umunyeshuri w’ubuhanuzi.” Testimonies, volume 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Igice cya mbere kigaragaza ukuri nk’uko kuboneka mu iyerekwa ry’Umugezi wa Hiddekeli, kandi igice cya mbere cy’iyerekwa ry’Umugezi wa Hiddekeli kigaragaza ukuri nk’ukw’igice cyaryo cya gatatu kandi cya nyuma. Igitabo cya Daniyeli gitwaje ikimenyetso cya Alufa na Omega, kuko igice cya mbere kigaragaza inzira y’ibigeragezo by’intambwe eshatu by’ubutumwa bwiza bw’iteka ryose, kandi n’igice cya cumi na kabiri ni ko kibigenza. Nuko rero, mu bice bitatu bigize iyerekwa rya nyuma rya Daniyeli, igice cya mbere ni alufa kandi igice cya gatatu ni omega. Ibi bihura n’ikigeragezo cya mbere cya Daniyeli cyerekeye ibyokurya yagombaga kurya, hamwe n’ikigeragezo cye cya gatatu kandi cya nyuma ubwo yacirwagaho iteka na Nebukadinezari nyuma y’imyaka itatu. Ikigeragezo cya alufa cyo muri Daniyeli igice cya mbere cyari gishingiye ku buryo bwo kwiga Bibiliya, nk’uko byagereranywaga no kurya amafunguro y’i Babuloni cyangwa amafunguro y’imboga.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Ubudahemuka bwa Daniyeli ku buryo bw’imyigire bwa “umurongo ku wundi” bwatumye abonwa ko “mu byo bose by’ubwenge n’ubushishozi umwami yababazagaho, yabasanze baruta incuro cumi abakonikoni n’abaraguzi b’inyenyeri bose bari mu bwami bwe bwose.” Mu omega, igice cya cumi na kabiri, ni abanyabwenge basobanukirwa ibirebana byose n’ubwenge, bikongerwa igihe Ijambo ry’ubuhanuzi rifunguwe. Igice cya cumi na kabiri ni omega y’igice cya mbere, kandi ni na yo omega y’igice cya cumi, alpha y’iyerekwa rya Hidekeli. Muri icyo gice cya cumi cya alpha, Daniyeli agezwa ku burambe bw’umwuka bujyanye n’uko abanyabwenge bagera ku burambe bw’ubwenge mu gice cya cumi na kabiri. Igice cya mbere gishimangira ko ari uburyo bw’imyigire ya Bibiliya butuma umwigishwa w’ubuhanuzi agezwa mu kuri mu by’umwuka no mu by’ubwenge kugira ngo ashyirweho ikimenyetso.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Bahagarariye abanyeshuri nyakuri b’ubuhanuzi bo mu minsi ya nyuma, Daniyeli n’abo batatu b’indashyikirwa ni bo banyabwenge batumva gusa ukwiyongera k’ubumenyi kwashyizwe ahagaragara mu gihe cy’iherezo mu 1989, ahubwo banasobanukirwa ukwiyongera k’ubumenyi kwabaye ku wa 9/11. Ku iherezo, basobanukirwa ukwiyongera k’ubumenyi kwashyizwe ahagaragara ku ya 31 Ukuboza 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Mu gukurikirana kwabo umucyo w’ubuhanuzi bw’Imana, bahindurwa bava mu mutwe wa Lawodikiya w’Abadivantisiti b’Umunsi wa Karindwi b’ibihumbi ijana na mirongo ine na bine, bakinjira mu mutwe wa Filadelifiya w’ibihumbi ijana na mirongo ine na bine. Igihe iryo hinduka ribaye, batandukanywa n’abahunze iyerekwa ry’indorerwamo.

## Message of Human Rebellion

Ubutumwa bw’Ubugome bw’Umuntu

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Igice cya cumi n’icya cumi na kabiri byerekeza ku bihumbi ijana na mirongo ine na bine, kuko ari yo ntambwe ya mbere n’iya gatatu mu rwego rw’ukuri. Nibamara guhabwa imbaraga n’uburambe bw’imbere bw’iyerekwa ry’indorerwamo ryo mu gice cya cumi, kandi bakamurikirwa no gusobanukirwa kwa Daniyeli 12 kutagifunze, bagomba gutangaza ubutumwa bw’ubwigomeke bwa muntu. Ubutumwa bw’ubwigomeke bwa muntu bugaragazwa n’ibitabo bya Daniyeli n’Ibyahishuwe, kandi ubutumwa bw’ubwigomeke bushyirwa mu rwego rw’ubuhanuzi rw’ubwami buvugwa mu buhanuzi bwa Bibiliya bwatanzwe muri Daniyeli. Ikimenyetso cy’ubuhanuzi cy’ubuhamya bw’ubwigomeke bwa muntu mu gitabo cya Daniyeli kigaragarira byuzuye mu gice cya cumi na kimwe. Igice cya cumi na kimwe ni amateka atangirira ku iherezo rya Babuloni no ku itangiriro ry’Abamedi n’Abaperesi. Bityo rero gitangirira ku gikomere cyica cya Babuloni, ari cyo gishushanya igikomere cyica cy’ubupapa mu 1798. Igihe igikomere cyica cy’ubupapa gikize ku itegeko ryo ku Cyumweru rigiye kuza vuba, buba umutwe w’ubumwe bw’impande eshatu bwa cya kiyoka, ya nyamaswa n’umuhanuzi w’ibinyoma. Hanyuma ni bwo buba umugore ugenderera ya nyamaswa wo mu Byahishuwe 17, kandi uwo mugore aba yanditswe ku gahanga ke ngo Babuloni Ikomeye. Ku itegeko ryo ku Cyumweru rigiye kuza vuba, igikomere cyica cya Babuloni n’icy’ubupapa byombi birakira.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Ubugome bw’umuntu bugaragajwe uhereye mu gihe cya Babuloni kugeza ku iherezo ry’isi ni bwo buryo ngenderwaho bw’igitabo cya Daniyeli, kandi igice cya cumi na kimwe ni ubutumwa bwo hanze bw’ubuhanuzi bwandika amateka y’ubwo bugome bwo mu minsi y’imperuka. Ubwo buhamya bw’ubugome buboneka mu gice cya cumi na kimwe buhuye kandi bukubiye mu mirongo itandatu ya nyuma y’icyo gice. Iyo mirongo itandatu ya nyuma ni yo butumwa bw’ubugome bw’umuntu, kandi iyo mirongo itandatu ya nyuma igereranwa kandi ikubiye mu mateka ahishwe yo mu murongo wa mirongo ine. Bityo, igitabo cya Daniyeli kigabanywa kikagera ku gice kimwe, na cyo kikagabanywa kikagera ku mirongo itandatu y’icyo gice nyine, na yo ikagabanywa ikagera ku mateka ahishwe y’igice cya nyuma cy’umurongo umwe.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Igice cya cumi na kimwe kigereranya inyuguti ya cumi na gatatu, ibanzirizwa n’inyuguti ya mbere kandi igakurikirwa n’inyuguti ya nyuma zo mu nyuguti z’Igiheburayo, kandi iya mbere n’iya nyuma buri gihe ni zimwe. Igice cya mbere kigaragaza abanyabwenge batandukanywa n’abapfapfa mu iyerekwa ry’indorerwamo, naho igice cya nyuma kikagaragaza abanyabwenge batandukanywa n’abapfapfa mu guhamburwa kw’ikimenyetso. Guhishurirwa kutubwira ko gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine ari “gukomera mu kuri, haba mu bwenge no mu buryo bw’umwuka.” Igice cya cumi kigaragaza gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine mu buryo bw’umwuka, naho igice cya cumi na kabiri kikerekana mu bwenge. Igice cya cumi kigaragaza gukorwaho gatatu n’imikoranire itatu n’ibiremwa byo mu ijuru. Igice cya cumi na kabiri kigaragaza kwezwa kw’abanyabwenge mu byiciro bitatu, kugerwaho n’iyongera ry’ukuri kw’ubuhanuzi mu bwenge nk’“abatunganyijwe, abazunguye kandi abageragejwe.” Nk’uko igice cya cumi gifite ibimenyetso bibiri bya gatatu, ari byo gukorwaho gatatu n’uguhura gatatu n’ibyo mu ijuru; ni ko n’igice cya cumi na kabiri gifite inzira y’igeragezwa ry’intambwe eshatu, kandi kikagira n’ubuhanuzi butatu bw’igihe.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Ibihura byo mu ijuru bitatu byo mu gice cya cumi bitwaje ikimenyetso cy’ukuri, kuko ikiremwa cyo mu ijuru cya mbere n’icya nyuma byavuganye na Daniyeli byari marayika Gaburiyeli, naho ikiremwa cyo hagati cyari Mikayeli. Abamarayika batatu, ariko Kristo ni we wari marayika wo mu ntambwe ya kabiri. Gukorwaho uko ari gatatu kugaragaza guhabwa imbaraga kwa Daniyeli gutera imbere mu ntambwe eshatu. Muri uwo murongo, Daniyeli avuga iyerekwa ry’indorerwamo incuro eshatu, kandi mu kubikora atyo ashyira ayo mayerekwa atatu y’indorerwamo mu nteruro ndwi z’iyerekwa rya mareh ryo mu gice cya cumi. Incuro ebyiri ijambo ry’Igiheburayo mareh rihindurwa ngo “ukugaragara,” kandi incuro ebyiri rihindurwa ngo “iyerekwa,” naho izindi ncuro eshatu rigahindurwa ngo “iyerekwa.” “Izindi ncuro eshatu” si mareh, ahubwo ni imvugo y’igitsina gore ya mareh, ari yo marah. Igice cya cumi gifite ugukorwaho gatatu kwo guhabwa imbaraga gutera imbere, ibihura byo mu ijuru bitatu bitwaje ikimenyetso cy’ukuri, n’amayerekwa atatu y’indorerwamo ari mu bice birindwi by’ukugaragara kwa Kristo.

## Appearance

Ukugaragara

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Inshuro ebyiri *mareh* yahinduwemo “kugaragara” zihura n’inshuro ebyiri yahinduwemo “iyerekwa.” Zihuriye hamwe zigaragaza Kristo nk’ikimenyetso kigaragara nk’ikirango cy’inzira mu mateka y’ubuhanuzi. Mu Byahishuwe igice cya cumi, marayika aramanuka agashyira ikirenge kimwe ku butaka ikindi ku nyanja. Mushiki wa White atumenyesha ko uwo marayika yari “nta wundi utari Yesu Kristo ubwe.” Marayika wo mu Byahishuwe icumi ni “ukugaragara” kwa Kristo mu mateka y’ubuhanuzi. Agaragara mu murongo wa cumi na gatatu w’igice cya munani cya Daniyeli ari Palumoni, kandi guhera mu Byahishuwe igice cya gatanu akagaragara nk’Intare yo mu muryango wa Yuda. Daniyeli ahagarariye abo mu minsi y’imperuka bakurikira ukugaragara kwa Kristo kwo mu buhanuzi, aho yaba ajya hose. Nibaramuka ari abizerwa kugira ngo babikore, bayoborwa kugera ku iyerekwa ry’indorerwamo, aho abatari abizerwa bahungira.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Intambwe eshatu zo kwezwa zo mu gice cya cumi na kabiri zishingiye ku gusobanukirwa ubumenyi bwiyongera iyo ubuhanuzi bukinguwe, kandi ziherekejwe n’“ubuhanuzi bw’ibihe” butatu, buhagarariye isohozwa ritatu ritandukanye kuri buri murongo muri iyo mirongo itatu. Imyaka igihumbi na magana abiri na mirongo itandatu yo mu murongo wa karindwi, imyaka igihumbi na magana abiri na mirongo icyenda yo mu murongo wa cumi n’umwe, n’imyaka igihumbi na magana atatu na mirongo itatu n’itanu yo mu murongo wa cumi na kabiri, bigaragaza imirongo itatu buri umwe urimo ubuhanuzi bw’igihe bwasohoye mu mateka, hanyuma nyuma bukaza kumenyekana n’Abamillerite nk’ihamya y’amateka y’ubutumwa batangazaga. Ibyahanuwe biri muri uwo murongo, isohozwa ryabyo mu mateka, n’uko Abamillerite bakoresheje ayo mateka, byose bihamya isohozwa ryo mu minsi y’imperuka ry’ubwo buhanuzi butatu. Ariko gukoresha igihe kw’Abamillerite ntikigifite agaciro, bityo ibisobanuro by’ibihe biri muri iyo mirongo bigomba gukoreshwa nk’ibimenyetso, atari nk’igihe. Ubusobanuro bw’ikigereranyo bushyirwaho muri iyo mirongo binyuze mu kuyihuza n’uwo murongo, n’isohozwa ry’uwo murongo mu mateka, hamwe n’ukuntu Abamillerite bagejeje ubutumwa.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Urutonde rw’inyigisho rw’igice cya cumi na kimwe rwerekana ihene ry’abantu rwubakishijwe ku masezerano y’ubumwe, amasezerano n’imihigo. Imihigo y’abantu igaragazwa mu mateka yo muri icyo gice cya cumi na kimwe ishyirwa mu buryo bunyuranye n’Isezerano ry’Imana.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Mu minsi ya nyuma y’amateka y’iyi si, isezerano ry’Imana n’ubwoko bwayo bwitondera amategeko yayo rigomba kuvugururwa.” Review and Herald, 26 Gashyantare 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Roma ni yo ishyiraho iyerekwa ryose, kandi igihe Roma ya papa ibanje kuvugwa mu gice cya cumi na kimwe, irangwa nk’“abasiga isezerano ryera.” Umurongo w’imbere muri Daniyeli 11, ari na wo murongo w’imbere mu mateka ahishwe y’umurongo wa 40, ugereranya abinjira mu isezerano n’Imana mu minsi y’imperuka, naho umurongo w’inyuma ukagaragaza abasiga iryo sezerano nyirizina. Mu kugaragaza itsinda ritazungukirwa no kwiyongera kw’ubumenyi mu minsi y’imperuka, amateka yabo yo hanze aboherwa ku murongo wa gihanuzi w’amasezerano y’abantu yamenwe.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Mu murongo w’imbere w’abo ibihumbi ijana na mirongo ine na bine harimo ibimenyetso n’ingero byinshi by’isano y’isezerano hagati y’Imana n’ubwoko bwayo bw’insigamigani bo mu minsi y’imperuka. Ikimenyetso cy’umubare “cumi na umwe” ni kimwe muri uko kuri, kandi kuba umurongo wa cumi na umwe w’igice cya cumi na kimwe ugaragaza iyerekwa ry’inyuma n’iryo mu imbere ry’iminsi y’imperuka, bishimangirwa n’uko Yesaya, mu gice cya cumi na kimwe n’umurongo wa cumi na umwe, agaragaza intego n’umurimo by’ubwoko bw’Imana bw’isezerano bo mu minsi ya nyuma.

> 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. Isaiah 11:11.

> Kandi bizasohora muri uwo munsi, Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo yigarurire abasigaye bo mu bwoko bwe bazaba barasigaye, abakure muri Ashuri no muri Egiputa, no muri Patrosi, no muri Kushi, no muri Elamu, no muri Shinari, no muri Hamati, no mu birwa byo mu nyanja. Yesaya 11:11.

## The Scattering

Gutatanywa

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Mu minsi y’imperuka, abantu b’Imana basigaye bazaba baratatanyijwe incuro ebyiri, bityo bazakenera kongera gukusanywa. Umurongo wa karindwi wa Daniyeli 12 werekana ugutatana kw’abantu b’Imana mu minsi y’imperuka, bityo ukagaragaza ya minsi igihumbi magana abiri na mirongo itandatu nk’ikimenyetso cy’ugutatana.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Nuko numva wa mugabo wari wambaye imyenda y’ibitare, wari hejuru y’amazi y’urwo ruzi, ubwo yazamuraga ukuboko kwe kw’iburyo n’ukw’ibumoso aberekeza mu ijuru, akarahiye Uhoraho uhoraho iteka ryose ko bizamara igihe kimwe n’ibihe bibiri n’igice cy’igihe; kandi ubwo azaba amaze gutatanya imbaraga z’ubwoko bwera, ibyo byose bizaba birangiye. Daniyeli 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Abahamya babiri batatanyijwe mu Ibyahishuwe igice cya cumi na kimwe nyuma y’uko batanze ubuhamya bwabo.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Nuko nibamara kurangiza ubuhamya bwabo, ya nyamaswa izamuka iva ikuzimu izabarwanya intambara, ibaneshe, kandi ibice. Nuko imirambo yabo izaryama mu muhanda w’uwo murwa munini, mu buryo bw’umwuka witwa Sodomu na Egiputa, ari na ho Umwami wacu yabambwe. Kandi abo mu moko n’imiryango n’indimi n’amahanga bazabona imirambo yabo iminsi itatu n’igice, kandi ntibazemera ko imirambo yabo ishyingurwa. Nuko abatuye mu isi bazabishimira, banezerwe, kandi bohererezanye impano; kuko abo bahanuzi bombi bababazaga abatuye mu isi. Ibyahishuwe 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Mu murongo ukurikiyeho, ari wo murongo wa cumi n’umwe, abagabo babiri b’abahamya bazurwa bavanwe mu rupfu rwabo rwo mu muhanda wa Sodomu na Egiputa. Urwo rupfu nyine Ezekiyeli arugaragaza nk’igikombe cyuzuye amagufwa yakwiriye hirya no hino, yapfuye kandi yumye. Abo bahamya babiri bagereranya amahembe y’Abarepubulikani n’Abaporotesitanti bishwe mu mwaka wa 2020. Ihembe ry’Abaporotesitanti ryapfuye ku buhanuzi bwaryo bw’ibinyoma bwo ku wa 18 Nyakanga 2020, kandi ihembe ry’Abarepubulikani ryapfuye ku matora yibwe yo mu 2020. Yesaya agaragaza ko igihe abo bahamya bazutse, ari byo avuga ko ari ugukoranirizwa hamwe ku ncuro ya kabiri, abo bahamya bahinduka ikimenyetso giteranya abakozi b’isaha ya cumi n’imwe.

> 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’amahanga; abanyamahanga bazawushaka: kandi uburuhukiro bwe buzaba ubw’icyubahiro. Kandi kuri uwo munsi bizasohora ko Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe bazaba barasigaye, abakure muri Ashuri, no muri Egiputa, no muri Patirosi, no muri Kushi, no muri Elamu, no muri Shinari, no muri Hamati, no mu birwa byo mu nyanja. Kandi azahagurutsa ibendera amahanga, kandi azateranya abirukanywe bo muri Isirayeli, kandi azakoranya hamwe abatatanijwe bo mu Buyuda bavuye ku mpera enye z’isi. Yesaya 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Iyo Umwami arambuye ukuboko kwe ubwa kabiri ngo akoranye, akoranya “abirukanywe ba Isirayeli.” “Abirukanywe ba Isirayeli” bahinduka ibendera ku banyamahanga, kandi ni yo mpamvu bagomba kubanza kwirukanwa mbere y’uko bakoranwa. Birukanywe bajugunywa mu kibaya cy’amagufwa yapfuye cya Ezekiyeli, kandi bamaze kwicwa, baryama mu muhanda, aho n’Umwami wacu yabambwe, mu gihe irindi tsinda ryanezerwaga.

> Hear the word of the Lord, ye that tremble at his word; 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.

> Nimwumve ijambo ry’Uwiteka, mwebwe muhinda umushyitsi imbere y’ijambo rye; bene wanyu babanga, bakabirukana babahora izina ryanjye, baravuze bati: “Uwiteka nahabwe icyubahiro”; ariko azaboneka ku bw’ibyishimo byanyu, na bo bazakorwa n’isoni. Yesaya 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Abahinda umushyitsi Ijambo ry’Imana birukanwa na bene wabo babangaga. Yeremiya agaragaza ibiba kuri bene wabo bangaga ibendera.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Ni cyo gituma Uwiteka avuga atya ati: Dore, ngiye kubateza ibyago batazabasha gucika; kandi nubwo bazantakira, sinzabumva. Yeremiya 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Imiterere y’umurongo wa cumi n’umwe ni isezerano ry’Imana, kandi abahanuzi bose bavuga iby’ iminsi y’imperuka, bityo isezerano rivugwa ni iry’ivugururwa ry’isezerano n’abo ibihumbi ijana na mirongo ine na bine.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Ijambo ryaje kuri Yeremiya riturutse ku Uwiteka, riti: Nimwumve amagambo y’iri sezerano, maze muyabwire abantu b’u Buyuda n’abatuye i Yerusalemu; kandi ubabwire uti: Uku ni ko Uwiteka Imana ya Isirayeli avuze: Havumwe umuntu utumvira amagambo y’iri sezerano, iryo nategetse ba sekuruza banyu ku munsi nabakuraga mu gihugu cya Egiputa, mu itanura ry’icyuma, mvuga nti: Nimwumvire ijwi ryanjye, kandi mukore ayo magambo, nk’uko mbategeka byose; ni bwo muzaba ubwoko bwanjye, nanjye mbe Imana yanyu; kugira ngo nsohoze indahiro narahiye ba sekuruza banyu, yo kubaha igihugu gitemba amata n’ubuki, nk’uko biri uyu munsi. Nuko ndasubiza ndavuga nti: Amina, Uwiteka.

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Nuko Uwiteka arambwira ati: “Tangaza aya magambo yose mu midugudu y’u Buyuda no mu mihanda y’i Yerusalemu, uvuga uti: Nimwumve amagambo y’iri sezerano kandi muyakurikize. Kuko nabihanangirije cyane ba sogokuruza bawe uhereye ku munsi nabakuriye mu gihugu cya Egiputa kugeza n’uyu munsi, mpaguruka kare nkabihanangiriza, mvuga nti: Nimwumvire ijwi ryanjye. Nyamara ntibumviye, kandi ntibatege amatwi, ahubwo buri wese agenda akurikiza ibitekerezo by’umutima we mubi; ni cyo gituma nzabateza amagambo yose y’iri sezerano, ayo nabategetse gukora, ariko ntibayakora.”

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Uwiteka arambwira ati: Ubugambanyi bwabonetse mu bantu b’u Buyuda no mu baturage b’i Yerusalemu. Basubiye mu byaha bya ba sekuruza babo, banze kumva amagambo yanjye; kandi bakurikiye izindi mana kugira ngo bazikorere: inzu ya Isirayeli n’inzu ya Yuda bishe isezerano ryanjye nasezeranye na ba sekuruza babo. Ni cyo gituma Uwiteka avuga atya ati: Dore, ngiye kubazanaho ibyago batazabasha guhunga; kandi nubwo bazantakira, sinzabumva. Yeremiya 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Ingingo y’urubanza rw’Abadivantisiti b’Umunsi wa Karindwi b’i Lawodikiya Yeremiya agaragaza, yongeye kuvugwa na Ezekiyeli mu gice cya cumi na kimwe, umurongo wa cumi na rimwe.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Uyu murwa ntuzababera inkono, kandi namwe ntimuzaba inyama ziri hagati yawo; ahubwo nzabacira urubanza ku mupaka wa Isirayeli. Ezekiyeli 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Uguhishurirwa kutubwira mu buryo butaziguye ko gushyirwaho ikimenyetso kivugwa muri Ezekiyeli igice cya cyenda ari ko gushyirwaho ikimenyetso nyakwo kwa ba bihumbi ijana na mirongo ine na bane kuvugwa mu Ibyahishuwe igice cya karindwi. Umurongo wa cumi na umwe w’igice cya cumi na kimwe ni ugukomeza gusa inkuru ikurikirana ya Ezekiyeli yerekeye urubanza ruza ku itorero ry’Abadiventisiti b’Umunsi wa Karindwi, iryo Sister White agaragaza ko ari Yerusalemu yo muri Ezekiyeli igice cya cyenda. Abatabonye icyo kimenyetso bacirwa urubanza kandi bakarimburwa mu iyerekwa ryo mu gice cya cyenda kugeza ku cya cumi na kimwe.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Iyerekwa rya 9/11 muri Ezekiyeli rigaragaza ko abat faithful batari indahemuka bakurwa hanze ya Yerusalemu kugira ngo bacirwe urubanza, bityo rikerekana gutandukanywa kwa nyuma kw’abavuga ko ari itorero rya nyuma ryashushanyijwe mu gitabo cy’Ibyahishuwe. Ikimenyetso cya “cumi na rimwe, cumi na rimwe” ni ikimenyetso cy’isezerano rya bamwe ibihumbi ijana na mirongo ine na bine bagirana n’Imana. Iyo ayo mibare ateranyijwe, ahagararira makumyabiri na kabiri, akaba ari kimwe cya cumi cya magana abiri na makumyabiri, kimwe mu bimenyetso by’ihuzwa ry’Ubumana n’ubumuntu.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Imyaka magana abiri na makumyabiri iri hagati ya 677 na 457 mbere ya Kristo ihuza ubuhanuzi bwa Daniyeli bw’iminsi ibihumbi bibiri na magana atatu n’ubuhanuzi bw’igihe bwa Mose bw’inshuro ndwi. Hari byinshi bishobora kumenyekana kuri iyo myaka magana abiri na makumyabiri nk’ikimenyetso cy’umurimo w’impongano watangiye igihe ubwo buhanuzi bwombi bwahuriraga hamwe mu mwaka wa 1844. Hari byinshi bishobora kugaragazwa ku byerekanwa mu buryo bw’ikigereranyo n’umubare makumyabiri na kabiri nk’icya cumi cya magana abiri na makumyabiri, nk’uko bimeze no ku mubare cumi na rimwe. Icyo nshaka kugaragaza hano ni isano iri hagati ya cumi na rimwe na makumyabiri na kabiri.

We will continue these thoughts in the next article.

Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.

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