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# The Book of Daniel - Number Forty

Igitabo cya Daniyeli — Umubare Mirongo Ine

Paul

Pawulo

Author

Jeff Pippenger

Published

January 4, 2024

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Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Igice cya mbere cya Daniyeli, iyo gihujwe n’igice cya kane cya Daniyeli, kigaragaza amateka y’abamarayika ba mbere n’uwa kabiri, kuva mu mwaka wa 1798 kugeza mu wa 1844. Muri ayo mateka igitabo cya Daniyeli cyarafunguwe, kandi igice cyafunguwe cyari ibice bya karindwi, icya munani n’icya cyenda. “Umurongo ku murongo,” ibice cya mbere, icya kane, hanyuma icya karindwi kugeza ku cya cyenda, byerekana amateka y’umuhari w’Abamillerite w’umumalayika wa mbere.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

Muri ayo mateka (1798 kugeza ku 1844), ukuri shingiro kw’Abadiventisiti kwarashyizweho, kandi uko kuri kwaje guhagararirwa ku mugaragaro ku ikarita y’abapayiniya yo mu 1843. Igishushanyo cya Nebukadinezari cyo muri Daniyeli igice cya kabiri kiri kuri iyo karita. Iyerekwa ryo muri Daniyeli karindwi n’iryo muri Daniyeli umunani biri kuri iyo karita. “Igitambo gihoraho” cyo mu gice cya munani kirahagarariwe, kandi ni ko bimeze no kuri “incuro ndwi” zo muri Abalewi makumyabiri na gatandatu. Ibyago bitatu by’Idini ya Isilamu, nk’uko bihagarariwe mu Byahishuwe igice cya cyenda, birimo. Imana yabanje kuburira incuro nyinshi ko uko kuri shingiro kwari kuzasagwaho ibitero.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Abahagaze nk’abarinzi b’Imana bari ku nkike za Siyoni babe abantu bashobora kubona ibiteje akaga mbere y’uko bigera ku bantu,—abantu bashobora gutandukanya ukuri n’ikinyoma, gukiranuka no gukiranirwa.”

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Umuburo waratanzwe uti: Nta kintu na kimwe kigomba kwemererwa kwinjira ngo gihungabanye urufatiro rw’ukwizera twagiye twubakaho uhereye igihe ubutumwa bwazaga mu 1842, 1843, no mu 1844. Nari muri ubu butumwa, kandi kuva icyo gihe nahagaze imbere y’isi, nkomeza kuba uw’ukuri ku mucyo Imana yaduhaye. Ntabwo dushaka gukura ibirenge byacu ku rubuga twashyizweho, uko umunsi ku wundi twashakaga Uwiteka dusenga dushikamye, dushaka umucyo. Mbese mutekereza ko nshobora kureka umucyo Imana yampaye? Ugomba kuba nk’Urutare rw’Ibihe. Wagiye unyobora uhereye igihe nawuherewe.” Review and Herald, 14 Mata 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Umurimo w’umuntu ufite koza ivumbi, ugomba gukorwa ku bufatanye n’ubwoko bw’Imana bwo mu minsi y’imperuka, na wo ugaragazwa na Yesaya, igihe agaragaza ubwoko bwo mu minsi y’imperuka n’umurimo bahamariwe gukora, kuko urufatiro rwari rwaragenewe guhambanwa n’ubuyobe mbere y’uko iminsi y’imperuka igera.

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

> Kandi abazakomoka kuri wewe bazubaka ahariharabitse ha kera; uzongera gushinga imfatiro z’ibisekuru byinshi; kandi uzitwa, Uwasannye icyuho, Uwasubijeho inzira zo guturwamo. Yesaya 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

“Ahantu ha kera harimbuwe,” herekeza ku kuri kw’inyigisho gufitanye isano n’imbaraga ebyiri zonnyi za gipagani na gikipapa. Uko izo mbaraga ebyiri zonnyi za gipagani zakurikiwe na gikipapa ni byo William Miller yakoresheje nk’ishingiro ry’uburyo yasobanuye ubuhanuzi bwose yagejeje imbere.

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

> Kandi bazubaka amatongo ya kera, bazazamura amatongo ya mbere, kandi bazasanura imidugudu yabaye amatongo, amatongo y’ibihe byinshi. Yesaya 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Imiterere y’ubuhanuzi igereranywa n’urwego rw’ishingiro, ni amateka n’isano bifitanye by’izo mbaraga zombi. Kugarura “inzira zo guturwamo,” ni ugusubizaho urwego rw’ishingiro rwa Miller, rwagereranyijwe mu nzozi ze n’umurimo w’umuntu wo koza ivumbi. Yesaya yakoresheje urugero rw’amateka ya Ezira n’abavuye i Babuloni bakagaruka bagasanura Yerusalemu, kugira ngo agaragaze ugusubizaho amatongo ya kera.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

> Uhereye mu minsi ya ba sogokuruza bacu twagize icyaha gikomeye kugeza n’uyu munsi; kandi kubera gukiranirwa kwacu, twe n’abami bacu n’abatambyi bacu, twashyikirijwe mu maboko y’abami b’ibihugu, ngo dutemwe n’inkota, tujyanwe mu bunyage, dusahurwe, kandi tumware n’isoni, nk’uko biri n’uyu munsi. Kandi noneho, mu gihe gito, Uwiteka Imana yacu yatugaragarije ubuntu, kugira ngo adusigire abasigaye barokotse, kandi aduhe umusumari ahantu hayo hera, kugira ngo Imana yacu imurikire amaso yacu, kandi iduhe agahumeko gato ko kongera kubaho turi mu bubata bwacu. Kuko twari imbata; nyamara Imana yacu ntiyadutaye mu bubata bwacu, ahubwo yadutejejeho imbabazi imbere y’abami b’u Buperesi, kugira ngo iduhe kongera kubaho, yubake inzu y’Imana yacu, kandi isanure amatongo yayo, kandi iduhe urukuta mu Buyuda n’i Yerusalemu. Ezira 9:7–9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

Ezira n’abari basannye i Yerusalemu, bagereranya “abasigaye” ari bo basubizaho inzira zo guturwamo, kandi ni bo bakora uwo murimo mu rwego rw’isengesho ryo muri Abalewi makumyabiri na gatandatu, iryo Ezira yerekezaho ati: “uhereye ku minsi ya ba sogokuruza twagiye mu cyaha gikomeye kugeza uyu munsi; kandi ku bw’ibicumuro byacu, twe n’abami bacu n’abatambyi bacu twashyikirijwe mu maboko y’abami b’ibihugu, ku nkota, no ku bunyage, no ku kunyagwa, no ku gukorwa n’isoni.” “Umunsi” avuga ni wa “munsi” “abasigaye” bo mu minsi y’imperuka basubizaho inzira zo guturwamo.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Abasigaye ba Ezira ni bo bagabo babiri b’abahamya bazurwa ku iherezo ry’iminsi itatu n’igice, kandi bagasohoza isengesho ryo mu Balewi makumyabiri na gatandatu nk’uko ryerekanwe na Daniyeli mu gice cya cyenda. Igihe Ezira na bagenzi be mu murimo bagarukaga bava mu bunyage bakongera kubaka Yerusalemu, bashushanyaga umurimo wo kugarura imitako ya Miller, ari wo murimo wo kugarura ukuri kw’ishingiro kwa Miller. Ni cyo gituma gusobanukirwa imiterere y’umurimo wa Miller ari ingenzi.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> “Intumwa zubatse ku rufatiro rukomeye, ari rwo Gitare cy’Ibihe. Kuri urwo rufatiro zazanye amabuye zacukuye mu isi. Abubatsi ntibakoze umurimo wabo hatabayeho inzitizi. Umurimo wabo wagizwe uw’ingorane zikomeye cyane n’ukurwanywa n’abanzi ba Kristo. Byabaye ngombwa ko bahangana n’ubupfamatwi, urwikekwe, n’urwango by’abubakaga ku rufatiro rw’ibinyoma. Benshi bakoraga nk’abubatsi b’itorero bashoboraga kugereranywa n’abubatsi b’urukuta bo mu minsi ya Nehemiya, abo byanditsweho ngo: ‘Abubakaga urukuta n’abikoreraga imitwaro, n’abikorera ibintu byo kwikorera, umuntu wese yakoraga umurimo n’ukuboko kumwe, ikindi akagifataho intwaro.’ Nehemiya 4:17.” Ibyakozwe n’Intumwa, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

Muri ayo masomo yombi yo muri Yesaya, umurimo ni uwo kuzamura urufatiro n’amatongo by’ibisekuru byinshi. Yesaya arimo agaragaza umurimo wo mu bya Mwuka washushanyijwe n’umurimo usanzwe waboneswaga n’amaso. Urufatiro rwagombaga kurindwa, ariko amaherezo rwaje gutwikirwa rwose n’urufatiro rw’ibinyoma rw’amabuye y’agaciro y’ibihimbano. Abo Yesaya agaragaza barimo kugarura ukuri kw’ingenzi kw’Abamillerite, si amatafari n’amabuye bisanzwe. Ikimenyetso cy’uko kuri ni urwego rwa Miller rw’ububasha bubiri bwo kurimbura bwakandagiraga ahera n’ingabo mu gihe cy’“inshuro ndwi.”

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

Iyo mirimo yo kugarura isobanurwa nk’iyo kuzamura “imfatiro” n’“amatongo y’ibisekuru byinshi,” kandi isobanura umurimo w’ubuhanuzi wo gusubizaho ukuri kw’ishingiro hakoreshejwe uburyo buzana umurongo w’ubuhanuzi ku wundi murongo w’ubuhanuzi, aha hato na hariya hato. Umurimo wo kongera gushinga imfatiro n’amatongo ni umurimo wo kugaragaza no kurengera ukuri kwa mbere kwagereranyijwe ku mbonerahamwe z’abapayoniye zo mu 1843 no mu 1850, ari zo mbyiro ebyiri zo muri Habakkuk igice cya kabiri. Kandi uwo murimo urangizwa n’uburyo bw’imvura y’itumba ya “umurongo ku murongo.” Ni umurimo wo gusubira ku nzira za kera za Yeremiya muri iyo mpaka y’abifuza gukomeza urufatiro rw’impimbano, nk’uko bigereranywa n’imitako y’ibinyoma yo mu nzozi za Miller.

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

> Umwanzi arashaka kuyobya ibitekerezo bya bene Data na bashiki bacu, ngo bive ku murimo wo gutegurira ubwoko kuzahagarara muri iyi minsi y’imperuka. Ubuhanga bwe bwo kuyobya bwagenewe kuyobya ibitekerezo, bikava ku kaga n’inshingano by’iki gihe. Bafatanya ubusa umucyo Kristo yavuye mu ijuru azaniye Yohana ku bw’ubwoko Bwe. Bigisha yuko ibibera biri imbere yacu bidafite akamaro gahagije ngo bihabwe kwitabwaho by’umwihariko. Bahindura ukuri gukomoka mu ijuru ubusa, bakambura ubwoko bw’Imana ubunararibonye bwabwo bwo mu gihe cyahise, maze bakabuhaho mu cyimbo cyabwo ubumenyi bw’ibinyoma.

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

> “Uko Uwiteka avuga ati: Nimujye muhagarara mu nzira, murebe, kandi mubaze inzira za kera, aho inzira nziza iri, maze muyigendemo.” Yeremiya 6:16.

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

> “Nihagire ushaka gusenya urufatiro rw’ukwizera kwacu—urufatiro rwashyizweho mu ntangiriro z’umurimo wacu binyuze mu kwiga Ijambo tubyitondeye dusenga no mu guhishurirwa. Kuri urwo rufatiro ni ho twubatse mu myaka mirongo itanu ishize. Abantu bashobora kwibwira ko babonye inzira nshya kandi ko bashobora gushyiraho urufatiro rukomeye kurusha urwamaze gushyirwaho. Ariko ibyo ni ubushukanyi bukomeye. Nta wundi rufatiro umuntu yabasha gushyiraho uretse urwamaze gushyirwaho.”

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

> “Mu bihe byatambutse, benshi bagerageje kubaka ukwizera gushya no gushyiraho amahame mashya. Ariko se inyubako yabo yamaze igihe kingana iki ihagaze? Yahise igwa vuba, kuko itari yubatse ku Rutare.

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

> “Mbese abigishwa ba mbere ntibagombaga guhura n’amagambo y’abantu? Mbese ntibagombaga kumva inyigisho z’ibinyoma, maze nyuma y’uko bakoze byose, bagakomera, bavuga bati: ‘Nta wundi rufatiro umuntu ashobora gushyiraho utari urwashyizweho’? 1 Abakorinto 3:11.

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

> “Ni cyo gituma tugomba gukomeza dushikamye ku cyizere twabanje kugeza ku iherezo. Amagambo y’imbaraga yatumwe n’Imana na Kristo kuri ubu bwoko, abukura mu isi, intambwe ku yindi, akabugeza mu mucyo usobanutse w’ukuri kw’iki gihe. Abagaragu b’Imana, bafite iminwa yakozweho n’umuriro wera, batangaje ubutumwa. Ijambo ry’Imana ubwayo ryashyizeho ikimenyetso cyaryo ku kuri kwatangajwe, rihamya ko ari uk’ukuri.” Testimonies, volume 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

Igikorwa cyo “gutegurira abantu kuzahagarara mu minsi y’imperuka,” ni umurimo ufitanye isano n’ubuhanuzi bubiri bwa Ezekiyeli bwo mu gice cya mirongo itatu na karindwi. Ubutumwa butangazwa n’ijwi rya Yesaya riri mu butayu, kandi ubutumwa bwa mbere bwa Ezekiyeli bukoranya hamwe abari bamaze iminsi itatu n’igice bapfiriye mu muhanda w’umurwa wa Sodomu na Egiputa. Hanyuma bamenya ko bari mu gihe cyo gutinda kivugwa muri Matayo mu mugani w’abakobwa cumi. Maze bakumva umuhamagaro Yeremiya yahawe wo gutandukanya iby’igiciro n’ibidafite umumaro niba bifuza kugaruka. Bamenya kandi ko isengesho rya Daniyeli ryo mu gice cya cyenda ari ukuri kw’iki gihe. Ni cyo gituma, nibahitamo kugaruka binyuze mu kwemera no gusohoza ibisabwa n’ubutumwa bwiza, bahabwa ubutumwa bwa kabiri bwa Ezekiyeli maze bagahagarara ku birenge byabo ari ingabo ikomeye.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

“Igikorwa cyo gutegurira ubwoko kuzahagarara mu minsi y’imperuka” gisohozwa binyuze mu buryo bw’imvura y’itumba y’“umurongo ku murongo.” Icyo gikorwa gikubiyemo umurimo wo kugarura ukuri kwa ba Millerite kugaragazwa ku mbonerahamwe z’abakurambere zo mu 1843 no mu 1850. Izo mbonerahamwe ebyiri ni zo meza abiri ya Habakuki, kandi zigomba kurambikwaho imwe ku yindi (umurongo ku murongo), kandi mu kubigenza bityo, izo mbonerahamwe ebyiri zigereranya ukuri kw’ishingiro kugomba kugarurwa mu minsi y’imperuka n’umuntu w’uburoso bw’umukungugu.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Iyo yashyizwe hamwe, umurongo ku wundi, igaragaza ikosa riri mu mbonerahamwe yo mu 1843, nyuma rikaza gukosorwa mu mbonerahamwe yo mu 1850. Iyo ifatiwe nk’imbonerahamwe imwe (umurongo ku wundi), noneho igahagararira icyarimwe ubunararibonye bw’ubwoko bw’Imana n’amateka ahishwe y’inkuba ndwi; kuko hamwe byerekana ugutenguhwa kwa mbere, igihe cyo gutegereza, Ijwi ryo mu Gicuku, n’itariki ya 22 Ukwakira 1844, ndetse no gutenguhwa gukomeye.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

Ni ugucika intege kwa mbere, Ijwi ryo mu Gicuku no gucika intege gukomeye ari byo mateka ahishwe y’inkuba ndwi. Ni yo miterere y’ukuri, kuko ukuri gushingiye ku kuba inyuguti ya mbere n’iya nyuma y’ijambo ry’Igiheburayo risobanura “ukuri” ari zimwe, nk’uko no gucika intege kwa mbere n’ukwa nyuma kwo muri ayo mateka ari ko biri. Inyuguti yo hagati kandi ya cumi na gatatu ni ikimenyetso cy’ubwigomeke, nk’uko bigaragazwa n’abanga ubutumwa bw’Ijwi ryo mu Gicuku. Ibishushanyo byombi, iyo bishyizwe hamwe, bitanga abagabo babiri bo guhamya ukuri kw’ubuhanuzi kw’Abamillerite kugomba kugarurwa n’umugabo w’akaboro ko gukuraho ivumbi, ariko kandi binagaragaza uburambe bugereranya uburambe bw’ab’ibihumbi ijana na mirongo ine na bine.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Abahamagawe kuba ikimenyetso (ibihumbi ijana na mirongo ine na bine) bahuye no gucika intege kwabo kwa mbere ku ya 18 Nyakanga 2020, hanyuma muri Nyakanga 2023, berekwa ubutumwa buvuye ku ijwi rirangurura mu butayu. Iryo jwi ryabahamagariye kugaruka.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

Muri uyu mwanya wo mu mateka ahishwe y’inkuba ndwi ni ho ubugome bwo kwigomeka buzahishurwa, kuko ikimenyetso gikurikira cy’inzira ari igihe umugabo w’umukungugu n’akaboroshi akoranyiriza hamwe amabuye y’agaciro, akayajugunya mu isanduku. Hanyuma akamurika incuro icumi kurushaho. Muri uwo mwanya ni bwo Miller yakangukiye. Iyo abageni b’isugi (Miller) bakangutse, biba bitinze. Gusubizaho amatongo yasenyutse y’ibihe byinshi by’uruhererekane ni umurimo ugomba gukorwa n’abahamya babiri bawugizemo uruhare. Uwo murimo urimo gukorwa ubu.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Imiterere y’ubuhanuzi ya William Miller, ihagarariwe n’iyerekwa ry’Umugezi wa Ulai, yo muri Daniyeli igice cya karindwi, icya munani n’icya cyenda, yari iy’ububasha bubiri busenya bwa gipagani n’ubwa gipapa; kandi imiterere y’ubuhanuzi ya Future for America ni ubupagani (ikiyoka), bugakurikirwa n’ubugipapa (inyamaswa) n’Ubugiprotestanti bw’ubuhakanyi (umuhanuzi w’ibinyoma). Urufunguzo rushyiraho izo miterere zombi ni ibyanditswe by’intumwa Pawulo. Intumwa Pawulo ni yo yari ijwi ry’ubuhanuzi ryahuje Isirayeli ya kera na Isirayeli yo mu buryo bw’umwuka. Mbere yo guhinduka kwe, Pawulo yitwaga Sawuli, risobanurwa ngo “watoranyijwe” cyangwa “washyizwe imbere.”

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

Pawulo yatoranijwe (arahitwamo) kugira ngo abe intumwa ku Banyamahanga, kandi mu bindi yatoranirijwe no gusobanukirwa kwe n’Isezerano rya Kera. Kubera ko yanditse igice kinini cy’Isezerano Rishya, nta wundi mu banditsi b’Isezerano Rishya wari ufite ugusobanukirwa kw’Isezerano rya Kera nk’ukwa Pawulo. Yatoranijwe kugira ngo abe uwa mbere mu kugeza ubutumwa bwiza ku Banyamahanga, ariko kandi yatoranijwe no gushyiraho isano iri hagati y’amateka y’ubuhanuzi yo mu Isezerano rya Kera n’amateka y’ubuhanuzi yakurikiye igihe cy’umusaraba. Hatari ubuhamya bwa Pawulo, ugusobanukirwa kw’ubuhanuzi kw’Abamileriti, ndetse n’ukwa Future for America, ntikwari kubaho. Muri ayo mateka nyir’izina aho Isirayeli nyakuri yatandukanyijwe nk’ubwoko bwatoranyijwe bw’Imana, Pawulo yatoranijwe kugira ngo agaragaze ko iyo Isirayeli ya kera, nubwo icyo gihe yari yaratandukanye n’Imana, yari ikimenyetso cy’amateka y’ubuhanuzi ya Isirayeli yo mu buryo bw’umwuka. Amategeko y’ubuhanuzi akenewe ku ngendo z’umumarayika wa mbere n’umwa gatatu ashingiye cyane cyane ku nyandiko z’intumwa Pawulo.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Kubera iyo mpamvu, tuzasuzuma zimwe mu ngingo z’ubuhanuzi Pawulo agaragaza zagize ingaruka ku butumwa bw’Abamilerite, bwashyizwe mu rwego rw’ububasha bubiri buteza ubuhenebere; kandi, mu kubikora, tuzanareba uburyo izo ngingo zigira ingaruka ku rwego rw’ububasha butatu buteza ubuhenebere.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

> Byongeyeho, bene Data, sinshaka ko mutaba mu bujiji ku by’uko ba sogokuruza bacu bose bari munsi y’igicu, kandi bose bambuka inyanja; kandi bose babatirizwa kuri Mose mu gicu no mu nyanja; kandi bose barya ibyokurya bimwe by’umwuka; kandi bose banywa ikinyobwa kimwe cy’umwuka, kuko banywaga ku Rutare rw’umwuka rwabagendanaga; kandi urwo Rutare rwari Kristo. Ariko Imana ntiyanezerejwe na benshi muri bo, kuko barimburiwe mu butayu. Nuko ibyo byabayeho ngo bitubere urugero, kugira ngo tutifuza ibibi nk’uko na bo babyifuje. Kandi ntimukabe abasenga ibigirwamana nk’uko bamwe muri bo bari bo; nk’uko byanditswe ngo: “Abantu bicaye hasi ngo barye kandi banywe, maze bahaguruka gukina.” Kandi ntitugakore ubusambanyi nk’uko bamwe muri bo babukoze, maze ku munsi umwe hagwa abantu ibihumbi makumyabiri na bitatu. Kandi ntidukagerageze Kristo nk’uko bamwe muri bo na bo bamugerageje, bakarimburwa n’inzoka. Kandi ntimukitotombe nk’uko bamwe muri bo na bo bitotombeye, bakarimburwa n’umurimbuzi. Noneho ibyo byose byababagaho ngo bibe ingero; kandi byanditswe kugira ngo bitubere umuburo twe abo impera z’ibihe zasohorejweho. 1 Abakorinto 10:1–10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

Mu mirongo icumi migufi, Pawulo agaragaza yuko umuhango wo kubatizwa wari warashushanyijwe mbere mu kwambuka Inyanja Itukura, ko Ibuye ryakurikiraga Isirayeli ya kera ryari “Ibuye ry’Umwuka,” kandi ko ryari Kristo. Agaragaza ko Isirayeli ya kera yari urugero rw’ababaho mu minsi y’imperuka. Iki gice ni umuburo, kandi ni n’ingingo y’impaka hagati y’abashikamye ku kuri n’abarwanya ukuri. Abahanga mu by’iyobokamana b’Abadivantisiti bigisha ko Pawulo yagaragazaga gusa ko amateka ya Isirayeli ya kera yashushanyaga amasomo y’imyifatire yagombaga gusobanurwa n’ababaho mu minsi y’imperuka, ariko bagashimangira ko Pawulo atagaragazaga ko amateka ya Isirayeli isanzwe yagombaga koko gusubirwamo na Isirayeli y’umwuka. Mushiki wa twese White akoresha kenshi iki gice kugira ngo yemeze neza icyo Pawulo yashakaga kuvuga.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buri umwe mu bahanuzi ba kera yavugiye igihe cyabo ku rugero ruto kurusha uko yavugiye igihe cyacu, kugira ngo ubuhanuzi bwabo bugume bukora kuri twe. ‘Noneho ibyo byose byababayeho ngo bibabere ingero; kandi byanditswe ngo bitubere umuburo, twebwe abasohoreweho n’imperuka z’ibihe.’ 1 Abakorinto 10:11. ‘Si bo ubwabo, ahubwo ni twe bakoreye ibyo bintu, none ubu bikaba byabamenyeshejwe n’abababwirije ubutumwa bwiza mu Mwuka Wera watumwe uva mu ijuru; ari byo bintu abamarayika bifuza kureba byimbitse.’ 1 Petero 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bibiliya yakusanyije kandi ihuriza hamwe ubutunzi bwayo ku bw’iki gisekuru cya nyuma. Ibyabaye byose bikomeye n’ibikorwa byose bikomeye by’amateka yo mu Isezerano rya Kera byarabaye, kandi birimo kongera kubaho mu itorero muri iyi minsi y’imperuka.” Selected Messages, igitabo cya 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

“N’ibintu bikomeye n’imigenzo y’icyubahiro gikomeye yo mu mateka y’Isezerano rya Kera byabayeho, kandi biri kongera kubaho mu itorero muri iyi minsi y’imperuka,” ni ko Mushiki wa White asobanura icyo Pawulo yashakaga kuvuga muri iyo mirongo. Mu gushaka gusenya uko Pawulo agaragaza ko Isirayeli ya kera yerekana mu buryo bw’ikimenyetso amateka ya Isirayeli nyakuri, Satani yashyizeho ibitero bibiri by’ingenzi birwanya iri hame ry’ubuhanuzi. Icya mbere, namaze kuvuga, ni ikirego kivuga ko Pawulo yashakaga gusa kwerekana ko ayo mateka yari amasomo y’umuco mwiza. Iyo nyigisho y’ibinyoma ni ukuri kwa kimwe cya kabiri, kandi ukuri kwa kimwe cya kabiri si ukuri na mba. Ni ukuri ko amasomo y’umuco ashobora gukurwa mu mateka ya Isirayeli ya kera agamije kugirira umumaro abariho muri iyi minsi y’imperuka; ariko iyo ibyo bikoreshejwe mu guhakana ko ayo mateka ari nanone ishusho y’ibintu bizongera kubaho, bihinduka ukuri kwa kimwe cya kabiri, kwagenewe guhakana ukuri.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

> “Umugisha cyangwa umuvumo ubu biri imbere y’ubwoko bw’Imana—umugisha, nibasohoka mu isi bakitandukanya na yo, kandi bakagendera mu nzira yo kumvira bicishije bugufi; n’umuvumo, nibifatanya n’abasenga ibigirwamana, bahonyora ibyo ijuru ribasaba bikomeye. Ibyaha n’ibicumuro bya Isirayeli yigometse byanditswe, kandi iyo shusho yashyizwe imbere yacu nk’umuburo kugira ngo nitwigana urugero rwabo rwo gucumura kandi tukava ku Mana, tuzagwa rwose nk’uko na bo baguye. ‘Ibyo byose byababayeho ngo bibabereho ibyitegererezo: kandi byandikiwe kutuburira twebwe abasohorejweho n’imperuka z’ibihe.’” Testimonies, volume 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

Ukuri kumwe ntikugomba gukoreshwa mu guhakana ukundi kuri, kuko iyo bigenze bityo, guhindura ukuri kw’Imana ikinyoma.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> “Ntihakagire ijambo na rimwe ry’Umukiza rihindurwa irisenya irindi.” The Great Controversy, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Inyigisho ivuga ko amateka ya Isirayeli ya kera asobanura gusa amasomo y’imyitwarire myiza, akenshi ikoreshwa n’abahanga mu by’iyobokamana b’Abadiventisiti mu kurimbura Ijambo ry’ubuhanuzi ry’Imana, kandi ni imwe mu mpamo z’igice zivanze mu ifunguro ry’imigani ryateguwe kugira ngo riyobye ubwoko bw’Imana ngo bemere ikinyoma, kandi ikinyoma bemera kigaragazwa mu nyandiko z’intumwa Pawulo.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Ikindi gitero nyamukuru cyagabwe ku ihame rivuga ko amateka ya Isirayeli ya kera agaragaza amateka ya Isirayeli ya none cyahimbwe n’Abayezuwiti mu gihe cy’amateka y’ivugururaburyo ryarwanyaga Ivugururanzandiko, kandi kigizwe no kwemera igitekerezo cy’uko amateka ya Isirayeli ya kera asubirwamo. Ikinyoma cy’Abayezuwiti ni uko ayo mateka asubirwamo uko yakabaye nyir’izina, aho kuba mu buryo bw’umwuka. Icyo kinyoma cyahimbwe nk’uburyo bwo kubuza gusobanukirwa ko papa w’i Roma ari antikristo uvugwa mu buhanuzi bwa Bibiliya; kuko iyo nyigisho yemera ukuri kw’uko mu minsi ya nyuma hazabaho antikristo, ariko igatsimbarara ko antikristo ahagarariwe n’ububasha bugaragara bw’ukuri, aho guhagararirwa n’ububasha bw’umwuka. Bityo rero, maraya uvugwa mu Byahishuwe 17, wanditswe ku gahanga keho ngo Babuloni y’Amayobera, yaba ari maraya uzaduka mu gihugu nyakuri cya Babuloni, ari cyo Iraki y’ubu.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Abazimira mu gusobanukirwa kwabo kw’ijambo, ntibabone icyo antikristo asobanura, rwose bazishyira ku ruhande rwa antikristo.” Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

Papa ni umuntu nyakuri, uhagarariye ububasha nyakuri (Itorero Gatolika), ariko we n’umuryango we byamenyekanishijwe mu buhanuzi na Babuloni nyakuri, kandi bashobora kumenyekana neza gusa igihe ingingo ya antikristo ishyizwe ahagaragara nk’isohozwa ryo mu bya Mwuka ry’urugero nyakuri. Pawulo yagaragaje ko Isirayeli nyakuri ishushanya Isirayeli yo mu bya Mwuka, ariko si ukuri gushya k’ubuhanuzi yazanye, kuko imyumvire ye yari ishingiye muri rusange ku Isezerano rya Kera, kandi ni ho ubuhamya bwe bushingiye.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Uku ni ko Uwiteka, Umwami wa Isirayeli, n’Umucunguzi wayo, Uwiteka Nyiringabo ati: Ni jye wa Mbere, kandi ni jye wa Nyuma; kandi uretse jye nta yindi Mana ibaho. Kandi ni nde, nkanjye, ushobora guhamagara, akabivuga, kandi akabintegurira mu buryo bukurikiranye, kuva igihe nashyiragaho ubwoko bwa kera? N’ibintu bizaza, n’ibizabaho, nibabibamenyeshe. Ntimutinye, kandi ntimugire ubwoba: mbese sinabibabwiye uhereye icyo gihe, kandi nkabimenyekanisha? Ni mwe bahamya banjye. Mbese hari indi Mana uretse jye? Yee, nta yindi Mana iriho; nta n’imwe nzi. Yesaya 44:6–8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

Dukwiriye kuba abagabo n’abagore b’ubuhamya bwa Kristo, nk’uko Pawulo yari ari we, ko Alufa na Omega yageneye Isirayeli ya kera gusa atari yo yonyine, ahubwo n’abantu bose ba kera bo muri Bibiliya, kuba ibimenyetso bigaragaza “ibigiye kuza” ku bazaba bariho mu minsi y’imperuka. Pawulo yari inzobere mu Isezerano rya Kera, kandi yarahagurutswe ngo abe ihuriro rya gihanuzi rihuza ibihe by’Isirayeli nyakuri n’iy’umwuka. Ni ibyanditswe bye byayoboye abumvise ukwiyongera k’ubumenyi mu gihe cy’imperuka mu 1798, kandi no mu 1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Babuloni ya kera nyakuri, abana bo mu Burasirazuba ba kera, Egiputa ya kera, Ubugiriki bwa kera, n’ubwami bwa kera bw’Abamedi n’Abaperesi ni ibimenyetso by’imbaraga z’umwuka ziri ku iherezo ry’isi. Ibimenyetso bya kera ni iby’ukuri bibanza kubaho, kandi bigahagararira iby’umwuka bibikurikiraho. Pawulo ndetse agera n’aho agaragaza ko Adamu nyakuri yashushanyaga Adamu w’umwuka (ari we Kristo).

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Ni ko byanditswe ngo: Umuntu wa mbere, Adamu, yagizwe ubugingo buzima; Adamu wa nyuma agirwa umwuka utanga ubugingo. Ariko icyabanje si icy’umwuka, ahubwo ni icy’umubiri; hanyuma hakaza icy’umwuka. Umuntu wa mbere akomoka mu isi, ni uwo mu isi: umuntu wa kabiri ni Umwami uva mu ijuru. Nk’uko uwo mu isi ari, ni ko n’ab’isi na bo bari: kandi nk’uko uwo mu ijuru ari, ni ko n’abo mu ijuru na bo bari. Kandi nk’uko twambaye ishusho y’uwo mu isi, ni ko tuzambara n’ishusho y’uwo mu ijuru. 1 Abakorinto 15:45–49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Hari amasomo amwe yimbitse cyane Pawulo yigisha yerekeye Adamu wa mbere n’uwa nyuma, ariko icyo turi gukora gusa ni ukugaragaza ihame ashyira ahagaragara mu buryo busobanutse cyane muri uwo murongo, ubwo avuga ati: “icyabanjirije si icy’umwuka, ahubwo ni icy’umubiri; hanyuma hakaza icy’umwuka.” Icy’ukuri kigaragara, Pawulo aha yita “icy’umubiri,” ni cyo kibanza, naho icy’umwuka kikaza nyuma. Isirayeli nyakuri yabanje kubaho, kandi yari iya kamere, naho Isirayeli y’umwuka iza “nyuma.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Babuloni nyakuri ibanziriza Babuloni yo mu buryo bw’umwuka. Ingingo ikurikira y’ingenzi ishimangirwa mu nyandiko za Pawulo ni igihe cyo mu mateka ubwo ihinduka riva ku by’umubiri rikajya ku by’umwuka rigomba gukoreshwa. Ni igihe cy’umusaraba ubwo impinduka y’ubuhanuzi iva ku nyakuri ikajya ku by’umwuka igaragazwa.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> Kuko mwese muri abana b’Imana kubwo kwizera Kristo Yesu. Kuko mwese ababatirijwe muri Kristo mwambaye Kristo. Nta Muyuda cyangwa Umugiriki ukiriho, nta mugaragu cyangwa uw’umudendezo ukiriho, nta mugabo cyangwa umugore ukiriho; kuko mwese muri umwe muri Kristo Yesu. Niba rero muri aba Kristo, ni bwo muri urubyaro rwa Aburahamu, n’abaragwa hakurikijwe isezerano. Abagalatiya 3:26–29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Ntacyo bivuze icyo uburenganzira bwawe bw’amavuko bwaba ari cyo, kuko iyo wemeye Kristo, uba umaze guhinduka urubyaro rwa Aburahamu. Ntabwo uri Isirayeli yo ku mubiri; uri Isirayeli yo mu mwuka. Ihinduka riva ku by’umubiri rijya ku by’umwuka ryabereye ku musaraba. Pawulo agabanya abantu mo ibyiciro bibiri. Buri cyiciro gifite isezerano ryacyo, kandi buri kimwe gikomoka kuri Aburahamu. Buri kimwe gifite umudugudu ugihagarariye, ugereranya umuryango wacyo n’isezerano ryacyo. Buri muntu aba ari umuhungu wa Adamu wo ku mubiri cyangwa uwa Adamu wo mu mwuka.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> Kuko byanditswe ngo Aburahamu yari afite abahungu babiri; umwe yamubyariye umuja, undi amubyarira umugore w’umudendezo. Ariko uw’umujakazi yavutse ku bw’umubiri; naho uw’umudendezo avuka ku bw’isezerano. Ibyo ni imvugoshusho; kuko abo bagore bagereranya amasezerano abiri: rimwe rikomoka ku musozi wa Sinayi, ribyarira uburetwa, ari ryo Hagari. Kuko uwo Hagari ni umusozi wa Sinayi wo muri Arabiya, kandi ahwanye na Yerusalemu y’ubu, kuko iri mu buretwa hamwe n’abana bayo. Ariko Yerusalemu yo hejuru ifite umudendezo, kandi ni yo mubyeyi wacu twese. Kuko byanditswe ngo Ishime wa mugore utabyara; urangurure ijwi, urangare, wowe utigeze uramukwa; kuko uwari warataye azagira abana benshi kurusha ufite umugabo. Nuko rero, bene Data, nk’uko Isaka yari ari ko natwe turi abana b’isezerano. Ariko nk’uko icyo gihe uwabyawe ku bw’umubiri yarenganyaga uwabyawe ku bw’Umwuka, ni ko na none bimeze ubu. Ariko se Ibyanditswe bivuga iki? Birukana umujakazi n’umwana we, kuko umwana w’umujakazi atazaraganwa n’umwana w’umudendezo. Nuko rero, bene Data, ntituri abana b’umujakazi, ahubwo turi ab’umudendezo. Abagalatiya 4:22–30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

Mu gihe cy’umusaraba, ibyari ibisanzwe bya kera byabaye ibimenyetso by’iby’umwuka byo muri iki gihe. Intumwa Pawulo yasobanuye ayo kuri k’ingenzi y’ubuhanuzi yashoboje William Miller gushyiraho urwego rw’imbaraga ebyiri zisenya, ari na rwo yashinzeho imyanzuro ye yose y’ubuhanuzi. Uwo murimo umwe wakozwe n’intumwa Pawulo ni wo umenyekanisha imbaraga eshatu zisenya, ari zo rwego rw’imyanzuro yose y’ubuhanuzi ya Future for America.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Imiterere y’imyumvire ya Miller ku byerekeye ukwiyongera kw’ubumenyi kwagereranyijwe n’iyerekwa ry’Uruzi Ulai ryo mu bice bya karindwi, umunani n’icya cyenda, yari ishingiye ku byo yavumbuye yuko “ibya buri munsi” mu gitabo cya Daniyeli byagereranyaga Roma y’abapagani. Icyo yavumbuye yagisanze mu ibaruwa ya kabiri Pawulo yandikiye Abatesalonike. Iyo myumvire ni yo kuri kw’ibanze kugaragazwa mu isano n’“ikinyoma” cy’ubuhanuzi, gituma ubuyobe bukomeye buza ku Badiventisiti b’Umunsi wa Karindwi mu minsi y’imperuka.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Mu nyandiko itaha tuzakomeza icyigisho cyacu cyerekeye kwiyongera kw’ubumenyi kugereranywa n’iyerekwa ry’Uruzi Ulai, dusuzuma icyo Miller yabonye mu rwandiko rwa Pawulo.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Ureba kureba ibiri munsi y’ibigaragara, kandi usoma imitima y’abantu bose, avuga iby’abahawe umucyo mwinshi ati: ‘Ntabwo bababazwa cyangwa ngo batangazwe n’uko bahagaze mu byerekeye imibereho mboneragihamya n’iy’umwuka.’ Ni koko, bihitiyemo inzira zabo bwite, kandi ubugingo bwabo bushimishwa n’ibizira byabo. Nanone nzahitamo ibibayobya, kandi nzabagezaho ibyo batinya; kuko igihe nabahamagaraga, nta wasubije; igihe navugaga, ntibumvise: ahubwo bakoreye ibibi imbere y’amaso Yanjye, kandi bahitamo ibyo ntanezererwamo.” “Imana izaboherereza ubushukanyi bukomeye, kugira ngo bemere ibinyoma,” kuko “batakiriye gukunda ukuri, ngo bakizwe,” “ahubwo bishimiraga gukiranirwa.” Yesaya 66:3, 4; 2 Abatesalonike 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Umwigisha wo mu ijuru yarabajije ati: ‘Ni ubuhe buyobe bukomeye kurushaho bwashuka ubwenge nk’uko ari ukwiyitirira ko mwubakiye ku rufatiro nyakuri kandi ko Imana yemera imirimo yanyu, kandi nyamara mu by’ukuri mukorera ibintu byinshi mukurikije imigambi y’isi kandi mugacumura kuri Yehova? Mbega, ni uburiganya bukomeye, ni ubuyobe bushukana, bwigarurira imitima y’abantu igihe abigeze kumenya ukuri bibeshya ko ishusho yo kubaha Imana ari yo mwuka n’imbaraga byabyo; igihe bibwira ko bakize, ko bongerewe ubutunzi kandi ko nta cyo bakeneye, nyamara mu by’ukuri baba bakeneye byose.’” Testimonies, volumu ya 8, 249, 250.

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