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

Igitabo cya Daniyeli - Ijana na Mirongo Itatu na Rimwe

Unveiling the Prophetic Tapestry: Connecting the Dots from Revelation to Present Realities

Guhishura Umugozi w’Ubuhanuzi Ubohotse Neza: Guhuza Ingingo ziva mu Ibyahishuwe zikagera ku Bikorwa Biriho Ubu

Author

Jeff Pippenger

Published

March 12, 2024

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In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Mu ngingo zabanjirije iyi twagaragaje ko Abamilerite bamenye ko barimo basohoza umugani w’abakobwa icumi b’isugi, Habakuki igice cya kabiri, na Ezekieli igice cya cumi na kabiri, umurongo wa makumyabiri n’umwe kugeza ku wa makumyabiri n’umunani. Iyo mirongo yo muri Ezekieli igaragaza ko, igihe iyo myandiko itatu y’ubuhanuzi izaba isohojwe rwose mu minsi y’imperuka, “ingaruka ya buri yerekwa” izaba isohoye. Mushiki wacu White na we avugaho icyo kintu.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Mu gitabo cy’Ibyahishuwe ni ho ibitabo byose bya Bibiliya bihurira kandi bikarangirira. Aha ni ho igitabo cya Daniyeli cyuzurizwa. Kimwe ni ubuhanuzi; ikindi ni ibyahishuwe. Igitabo cyashyizweho ikimenyetso si Ibyahishuwe, ahubwo ni wa mugabane w’ubuhanuzi bwa Daniyeli werekeye iminsi y’imperuka. Marayika yategetse ati: ‘Ariko wowe, Daniyeli, hisha ayo magambo, ushire ikimenyetso ku gitabo, kugeza igihe cy’imperuka.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Umugani w’abakobwa icumi usubirwamo uko wakabaye ijambo ku rindi mu gihe cyo gushyirwaho ikimenyetso cya ba bantu ibihumbi ijana na mirongo ine na bine, cyatangiye ku wa 11 Nzeri 2001 kandi kirangira igihe urugi ruzafungirwa abakobwa b’abapfu ku itegeko ryo ku Cyumweru rigiye kuza vuba. Muri icyo gihe cy’amateka ni ho ingaruka ya buri yerekwa ihagarariwe n’amagambo ngo “ibitabo byose byo muri Bibiliya bihuriramo kandi bikarangiriramo.”

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Mu ngingo ibanziriza iyi twagiye twubaka urufatiro rw’ubusobanukirwe kugira ngo dushyire ahagaragara umurongo wo hanze w’amateka ugaragazwa mu murongo wa mirongo ine wa Daniyeli icumi n’umwe, ugaragaza amateka ya politiki y’ihembe ry’Abarepubulikani ry’inyamaswa yo ku isi. Ayo mateka agenda abangikanye n’amateka y’idini y’ihembe nyakuri ry’Abaporotesitanti ry’inyamaswa yo ku isi. Twamaze kumenya imirongo y’ubuhanuzi mike ivuga ku ihembe ry’Abarepubulikani ry’inyamaswa yo ku isi, kandi turi kuyishyira ku mateka y’ubuhanuzi yatangiye mu gihe cy’imperuka mu 1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Igihe cy’ubuhanuzi cy’inyamaswa yo mu isi cyatangiriye mu 1776, kikarangira mu gihe cy’imperuka mu 1798, niwo murongo dushaka gukoresha mu kugerageza guhuriza hamwe imirongo yose iri kugira ingaruka muri iki gihe. Igihe cyo kuva mu 1776 kugera mu 1798 gifite ikimenyetso cya Alufa na Omega, kuko gitangirana kandi kikarangizwa n’igikorwa cy’amategeko, ari byo kuvuga kw’ishyanga.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Ukuvuga kw’ihanga ni igikorwa cy’inzego zaryo zishinga amategeko n’izicira imanza.” The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Ikimenyetso nyamukuru kiranga ya nyamaswa yo mu isi ni ukuvuga kwayo. Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika ryari inyandiko y’ijuru yafunguye amarembo y’ubwisanzure mu by’idini no mu bya politiki, kandi, mu kubigenza gutyo, rimira uwo “mwuzure” w’itotezwa wari waramaze ibinyejana byinshi ukorwa n’abami b’i Burayi n’itorero Gatolika.

> And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

> Nuko ya nzoka iruka amazi menshi nk’umwuzure ayavanisha mu kanwa kayo ikurikije wa mugore, kugira ngo uwo mwuzure umutembane. Ariko isi itabara wa mugore; isi irambura akanwa kayo, imira wa mwuzure wa kiyoka cyarutse mu kanwa kacyo. Ibyahishuwe 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Ku iherezo ry’ingoma y’inyamaswa yo ku isi nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, izongera kuvuga, ariko icyo gihe izavuga nk’ikiyoka, ishyiraho itegeko ryo ku cyumweru.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Nuko mbona indi nyamaswa izamuka ivuye mu isi; kandi yari ifite amahembe abiri nk’ay’umwana w’intama, maze ivuga nk’ikiyoka. Ibyahishuwe 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Inyamaswa yo ku isi yatangiye nk’ubwami bwa gatandatu mu 1798, igihe ubupapa bwamburwaga imbaraga zabwo.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Kandi igihe Ubupapa, bumaze kunyagwa imbaraga zabwo, bwahatirwaga guhagarika kurenganya, Yohana yabonye ububasha bushya buzamuka kugira ngo bwumvikanishe ijwi ry’ikiyoka, kandi bukomeze uwo murimo umwe w’ubugome n’ugutuka Imana. Ubu bubasha, ari bwo bwa nyuma buzagaba intambara ku itorero no ku mategeko y’Imana, bwashushanyijwe n’inyamaswa ifite amahembe asa n’ay’umwana w’intama.” Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

Mu wa 1798, igihe ubupapa bwakomeretswaga uruguma rwica, Leta Zunze Ubumwe za Amerika zaravuze; kandi nk’uko bisanzwe ku bya Alufa na Omega, ukuvuga kwabaye mu itangiriro kwabaye ikimenyetso kibanziriza ukuvuga kuzaba ku iherezo. Amategeko ya Alien and Sedition Acts yashyizwe mu mategeko mu wa 1798, abanziriza amategeko azashyirwa mu bikorwa ku iherezo yerekeye abinjira mu gihugu mu buryo butemewe n’amategeko, n’itangazamakuru.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Igihe turimo gusuzuma kuva mu 1776 kugeza mu 1798 gifite ikimenyetso cya Alfa na Omega, kuko kigaragaza “kuvuga” kw’Itangazo ry’Ubwigenge mu ntangiriro, rikaba rigereranya Amategeko y’Abanyamahanga n’Ay’Ubwigomeke yo mu 1798. Hagati muri icyo gihe, dusangamo Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika. Icyo gihe gitanga ishusho ya gihanuzi y’ubutegetsi bw’inyamaswa yo mu isi, kuko gitangira kivuga nk’umwana w’intama, ariko icyo gihe kirangirana n’amategeko agereranya ikiyoka. Ariko nk’uko bikunze kubaho, intangiriro n’iherezo by’ikintu bihura n’ibinyuranye. Ikimenyetso cya mbere cy’icyo gihe kigaragarira mu kimenyetso cya nyuma, kandi ikimenyetso cyo hagati cyari Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika, ryemejwe na leta cumi n’eshatu. Ijambo ry’Igiheburayo risobanura “ukuri” ryaremwe n’inyuguti ya mbere, igakurikirwa n’inyuguti ya cumi n’eshatu, igakurikirwa n’inyuguti ya nyuma y’inyuguti z’Igiheburayo.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Igihe turimo gusuzuma ubu gifite ikimenyetso cy’Uwa Mbere n’Uwa Nyuma, ari We kuri Ukuri. Icyo gihe kigereranya igihe kiyobora ku itangiriro ry’ingoma y’inyamaswa yo ku isi nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, bityo kikaba gigereranya n’igihe kiyobora ku iherezo ry’ingoma y’inyamaswa yo ku isi nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Icyo gihe cyatangiye mu gihe cy’imperuka mu 1989. Igihe cya 1776 kugeza 1798 kigomba gushyirwa ku cya 1989 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba, ubwo inyamaswa yo ku isi ivuga nk’igisato, nk’uko byagereranyijwe n’Amategeko y’Abanyamahanga n’Ay’Ubwigomeke.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Birakwiye ko twinjiza ukundi kuri kw’ukuri kwo mu buhanuzi muri iyi nyigisho yacu. Uko kuri ni ikintu kigize “igihe cy’imperuka” nk’ikimenyetso gikunze kutitabwaho. Ubutware bw’Abadivantisiti b’i Lawodikiya bushobora rwose kumenya ko 1798 ari ho habaye “igihe cy’imperuka,” ariko uko kubyumva kwabo kenshi kurangirira aho, kuko batamenya na gato ko buri murongo w’ivugurura ugereranywa n’indi mirongo yose y’ivugurura. Buri murongo w’ivugurura utangirana n’“igihe cy’imperuka.”

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Mose yari ikimenyetso cya Kristo, kandi Mose ubwe yabivuze mu buryo butaziguye, maze Petero abyemeza mu gitabo cy’Ibyakozwe n’Intumwa.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Uwiteka Imana yawe izaguhagurukiriza umuhanuzi uvuye muri wowe, wo mu bavandimwe bawe, umeze nkanjye; uwo muzamwumvira. Gutegeka kwa Kabiri 18:15.

Jesus was to be “like unto” Moses.

Yesu yagombaga kuba “nk’ukuntu” Mose yari ari.

> And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

> Kandi noneho, bene Data, nzi yuko mwabikoze mutabizi, nk’uko n’abatware banyu na bo babigenje. Ariko ibyo Imana yabanje kuvuga ikoresheje akanwa k’abahanuzi bayo bose, yuko Kristo azababazwa, ni ko yabisohoje. Nuko mwihane, muhindukire, kugira ngo ibyaha byanyu bisibanganywe, kugira ngo ibihe byo guhemburwa bizaturuke imbere y’Umwami; kandi ngo abohereze Yesu Kristo, uwo mwabanje kubwirwa. Ijuru rigomba kumwakira kugeza mu bihe byo gusubizaho ibintu byose, ibyo Imana yavugiye mu kanwa k’abahanuzi bayo bera bose uhereye kera kose. Kuko Mose yavuze ukuri abwira ba sogokuruza ati: Uwiteka Imana yanyu izabahagurukiriza umuhanuzi wo muri bene wanyu umeze nkanjye; uwo muzamwumvira muri byose, ibyo azababwira byose. Kandi bizaba yuko umuntu wese utazumvira uwo muhanuzi azarimburwa, avanwe mu bwoko. Ni koko, n’abahanuzi bose, uhereye kuri Samweli n’abamukurikiye bose bavuze, na bo bahanuye iby’iyi minsi. Ibyakozwe n’Intumwa 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Igihe cy’iherezo mu mateka ya Mose cyari ukuvuka kwe, kandi byashushanyaga ukuvuka kwa Kristo. Mu kuvuka kwa Kristo no mu kuvuka kwa Mose habayeho ukwiyongera k’ubumenyi kwari kugerageza icyo gisekuru. Ubumenyi bw’ayo mavuka yombi bwatumye imbaraga z’ikiyoka za Egiputa n’iza Roma zigerageza kwica abasezeranijwe n’ubuhanuzi. Abashumba ku misozi n’abanyabwenge bavuye iburasirazuba bahagarariye abumvise ukwiyongera k’ubumenyi mu gihe cy’iherezo.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Ikintu gikunze kutaboneshwa ni uko mu gihe cy'iherezo harimo ibimenyetso bibiri by'inzira. Si Mose wenyine wavutse, ahubwo mbere ye ho imyaka itatu havutse murumuna we Aroni. Amezi atandatu mbere y'uko Kristo avuka, mubyara we Yohana ni bwo yavutse. Umwaka wa 1798 ni wo ukunze kumenyekana cyane nk'“igihe cy'iherezo,” kandi muri 1798 ya nyamaswa (urwego rwa politiki) (indaya) yari yaragendewemo mu Bihe by'Umwijima yarishwe, maze umwaka umwe nyuma yaho “umugore” wari waricaye kuri iyo nyamaswa na we arapfa.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

Mu 1989 habayeho ba perezida babiri. Reagan yayoboye kugeza ku irahira ryo mu 1989, hanyuma Bush wa mbere atangira ingoma ye. Iherezo ry’imyaka igihumbi na magana abiri na mirongo itandatu ryari ryaragaragajwe mbere n’imyaka mirongo irindwi y’ubunyage i Babuloni, kandi igihe Jenerali Kuro, mwishywa wa Dariyo, yicaga Belushazari mu ijoro ry’umunsi mukuru, Dariyo ni we wari umwami nyakuri. Dariyo na Kuro bahagarariye ibimenyetso bibiri by’igihe cy’iherezo.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Isano y’ubuhanuzi iri hagati ya Mose na Aroni, Yohana na Yesu, Dariyo na Kuro, ubupapa na papa, ndetse na Reagan na Bush, byose ni amasoko y’umucyo w’ubuhanuzi iyo byigishijwe hakoreshejwe uburyo bukwiriye. Icyo twerekana hano ni uko Yohana, mubyara wa Yesu, yari ijwi rirangurura mu butayu, akaba yari yaragereranyijwe na Aroni, mwene se wa Mose, wagiye mu butayu guhura na Mose kugira ngo abe ijwi rye.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Mu gihe cy’imyaka mirongo itatu cyabanje gusigwa kwa Kristo, no mu myaka mirongo itatu yabanje antikristo, habonekamo ikimenyetso cy’inzira kiranga “ijwi.” Kuri Kristo, ryari ijwi rya Yohana rirangurura mu butayu. Mu wa 533, Yusitiniyani yashyizeho itegeko ryagaragaje antikristo nk’ukosora abayoboke b’inyigisho z’ubuhemu kandi nk’umutware w’itorero. Itegeko rya Yusitiniyani ni ryo ryabaye “ijwi” ryateguriye “itegeko” ry’icyumweru ryafatiwe mu Nama y’i Orléans mu wa 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Ingabo za Kuro Mukuru zari ijwi ryamenyeshaga ko Dario yari hafi cyane yo gutsinda i Babiloni.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

> Ukuza kw’ingabo za Kuro imbere y’inkuta z’i Babuloni kwari ku Bayuda ikimenyetso cy’uko gukizwa kwabo mu bunyage kwari kwegereje. Ibinyejana birenga kimwe mbere y’ivuka rya Kuro, Guhumekwa kwari kwaramuvuze mu izina, kandi kwari kwaratumye handikwa umurimo nyakuri yagombaga gukora wo gufata umujyi wa Babuloni atawukekagaho, no gutegura inzira yo kurekurwa kw’abana b’ubunyage. Binyuze kuri Yesaya, ijambo ryari ryaravuzwe riti:

> “‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

> “‘Uku ni ko Uwiteka abwira uwasizwe we, ari we Kuro, uwo mfashe ukuboko kw’iburyo, kugira ngo mucishirize amahanga imbere ye; … no kugira ngo mukingurire amarembo y’inzugi ebyiri; kandi ayo marembo ntazakingwa; nzakujya imbere, kandi ahagoramye nzayahindura agiroroke: nzamenagura amarembo y’umuringa, kandi nzacagagura ibihindizo by’icyuma: kandi nzaguha ubutunzi bwo mu mwijima, n’ubukire bwihishe bwo mu rwihisho, kugira ngo umenye yuko ari jyewe Uwiteka, uguhamagara mu izina ryawe, ndi Imana ya Isirayeli.’ Yesaya 45:1–3.” Abahanuzi n’Abami, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Iyo bimenyekanye ko ari abahamya babiri cyangwa ibimenyetso bibiri by’inzira ari byo bishyiraho “igihe cy’imperuka” cy’ubuhanuzi, bishobora no kumenyekana ko kimwe muri ibyo bimenyetso bibiri cyerekana kumenyekanisha, gutangaza cyangwa kuburira iby’amateka yegereje. Aroni, Yohana, Kuro, na Yusitiniyani bahagarariye ikimenyetso cy’inzira kibanziriza igihe cy’imperuka. Igihe cy’imperuka mu 1798 ni iherezo ry’igihe kigereranywa kuva mu 1776 kugeza mu 1798. Ikimenyetso cy’inzira kiri hagati muri ayo mateka ni ijwi rirangurura mu butayu ku bw’amateka yegereje. Ayo mateka yatangijwe n’igitabo cyasohotse cyanga ubutegetsi bw’igitugu bwaba ubw’umwami cyangwa ubw’umupapa, kandi yarangiranye n’igitabo cyasohotse kigaragaza imico y’umunyagitugu. Igitabo cyasohotse kiri hagati cyagereranyaga “umuburo” w’amateka yari agiye kuza, kandi uwo muburo wari uw’uko Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika rizahirikwa ku iherezo ry’ayo mateka.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Uwo murongo w’amateka watangiye kongera kwisubiramo mu 1989, kandi urangirira ku itegeko ryo ku Cyumweru igihe umuburo watanzwe mu butayu imyaka magana abiri mbere yaho mu 1789 wanze kwakirwa. Umwaka wa 1989 wari igihe cy’imperuka ku iherezo ry’umurongo wa mirongo ine, kandi uhuyezwa n’igihe cy’imperuka cyo mu 1798. Mu 1989 hahura na 1776, kandi itegeko ryo ku Cyumweru rihagarariye 1798. Hagati muri ayo mateka aho ingaruka ya buri yerekwa isohorerwa, amateka yatangiye ku wa 11 Nzeri 2001 kandi agakomeza kugeza ku muburo wo mu 1789, arasohozwa kandi Itegeko Nshinga rigahirikwa. Hagomba kubaho ikimenyetso cy’inzira hagati muri ayo mateka, kuko Imana idahinduka na rimwe. Icyo kimenyetso cy’inzira cyaba kigereranya umuburo ku mateka y’ubuhanuzi atangirana n’itegeko ryo ku Cyumweru rigiye kuza vuba.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

1989 haranga igihe cy’imperuka kivugwa mu murongo wa mirongo ine, kikageza ku itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine n’umwe. Ubutumwa bw’imbuzi bwaje nyuma y’igihe cy’imperuka, ariko mbere y’itegeko ryo ku Cyumweru, bwari ubwa tariki ya 11 Nzeri 2001. Buburira ko, ku musozo w’icyo gihe cy’amateka, ishyano rya gatatu ryaje ku wa 11 Nzeri 2001, maze rigahita ribuzwa, ryari kongera gutera nk’itungurano rititezwe, kandi ibihumbi by’imijyi bikarimburwa. Igihe uko kurimbuka kuzaba kugeze, Satani azatangira umurimo we w’igitangaza, kandi uwo murimo utangirana n’itegeko ryo ku Cyumweru rigiye kuza vuba.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Mbega iyo ubwoko bw’Imana buza kugira ubushishozi bwo kumenya kurimbuka kwegereje kw’ibihumbi by’imijyi, ubu hafi yo kwegurirwa ibigirwamana! Ariko benshi mu bagombye kuba batangaza ukuri bari gushinja no gucira urubanza bene Se. Iyo imbaraga z’Imana zihindura zije ku bitekerezo by’abantu, habaho impinduka igaragara rwose. Abantu ntibazagira icyifuzo cyo kunenga no gusenya. Ntibazahagarara mu mwanya ubangamira umucyo ngo urasire ab’isi. Ukunenga kwabo no gushinja kwabo bizashira. Imbaraga z’umwanzi zirimo guteranira urugamba. Imirwano ikomeye iri imbere yacu. Mwe bene Data na bashiki bacu, mwegereane, mwegereane. Mube umwe na Kristo. ‘Ntimukavuge muti, Ubugambanyi,... kandi ntimutinye ibyo batinya, habe no kugira ubwoba. Uwiteka Nyiringabo ubwe abe ari we mwubaha; abe ari we mutinya, kandi abe ari we muhinda umushyitsi. Na we azababera ubuturo bwera; ariko azabera amazu yombi ya Isirayeli ibuye risitaza n’urutare rugusha, kandi azabera abaturage b’i Yerusalemu umutego n’ikigoyi. Kandi benshi muri bo bazasitara, bagwe, bavunagurwe, bafatwe n’umutego, kandi bafatwe.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Isi ni urubuga rw’ikinamico. Abakinnyi, ari bo bayituye, barimo kwitegura gukina uruhare rwabo mu ikinamico ya nyuma ikomeye. Imana ntiyitaweho. Mu mbaga nini z’abantu nta bumwe burimo, keretse gusa igihe abantu bishyize hamwe kugira ngo basohoze imigambi yabo y’ubwikunde. Imana irareba. Imigambi yayo yerekeye abayigometseho izasohozwa. Isi ntiyashyizwe mu maboko y’abantu, nubwo Imana irimo kwemera ko ingingo z’akajagari n’imivurungano bigira ubutegetsi mu gihe runaka. Imbaraga zituruka epfo zirakora kugira ngo zitegure amashusho ya nyuma akomeye y’iyi kinamico,—Satani aza yiyise Kristo, kandi agakora n’uburiganya bwose bw’ubugome mu bari kwiyunga bakibumbira hamwe mu miryango y’ibanga. Abemera kuyoborwa n’ishyaka ryo kwibumbira hamwe barimo gusohoza imigambi y’umwanzi. Impamvu izakurikirwa n’ingaruka.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Kurenganya amategeko byegereje cyane ku rugero rwabyo rwa nyuma. Urujijo rwuzuye mu isi, kandi bidatinze ubwoba bukomeye bugiye kuza ku bantu. Iherezo riri hafi cyane. Twebwe tuzi ukuri dukwiriye kuba twitegura ibigiye bidatinze kugwira isi bitunguranye bikomeye.” Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Umuburo wari warashushanyijwe n’itangizwa ry’Itegekonshinga mu mwaka wa 1789, ni wo muburo w’umumarayika wa gatatu, ugaruka kuri Kadeshi ya kabiri, igihe gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine bitangira. Uwo muburo ni wo muburo w’ijwi rya mbere ryo mu Ibyahishuwe igice cya cumi n’umunani, kandi muri icyo gihe si uko inyubako nini z’Umujyi wa New York zonyine zasenyutse, ahubwo n’ishingiro nyakuri ry’Itegekonshinga ubwaryo ryarahinduwe. Itegekonshinga ryanditswe rishingiye ku mategeko y’Abongereza, ayo mategeko akaba afite ihame shingiro rishobora gusobanurwa mu buryo bworoshye riti: “umuntu ni umwere, kugeza igihe ahamijwe icyaha.” Itegekonshinga ryanditswe rigamije kwanga ibizwi nk’amategeko y’Abaroma, ayo mategeko akaba afite ihame shingiro rishobora gusobanurwa mu buryo bworoshye riti: “umuntu ni umunyacyaha, kugeza igihe agaragajwe ko ari umwere.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Iburira ryaturutse mu butayu mu 1789, ryashushanyijwe n’Itegeko Nshinga, rihagarariye umuburo wo ku wa 11 Nzeri 2001, kandi si inyubako zahiye gusa zaranze ayo mateka nk’isohozwa risobanutse ryabyo, ahubwo no gutorwa (kuvugwa) kw’Itegeko rya Patriot byanagaragaje uwo muburo.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Itegeko rya Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) ryashyikirijwe Inteko Ishinga Amategeko ya Leta Zunze Ubumwe z’Amerika nyuma gato y’ibitero by’iterabwoba byo ku wa 11 Nzeri 2001. Umushinga w’itegeko washyikirijwe Inteko y’Abadepite ku wa 23 Ukwakira 2001, naho muri Sena ushyikirizwa ku wa 24 Ukwakira 2001. Perezida George W. Bush yarishyizeho umukono kugira ngo ribe itegeko ku wa 26 Ukwakira 2001. Patriot Act yari igamije kongerera guverinoma ubushobozi bwo gukora iperereza no gukumira ibikorwa by’iterabwoba no kwagura ububasha bwo kugenzura no gushyira mu bikorwa amategeko, kandi yanze ihame shingiro kandi ry’ingenzi ry’amategeko y’Ubwongereza rivuga ko umuntu ari umwere kugeza igihe icyaha kimuhamye. Na n’ubu riracyakoreshwa n’ab’indobanure bo muri guverinoma kugira ngo birengagize iyubahirizwa ry’amategeko, ubuzima bwite n’imanza ziboneye.

We will continue this study in our next article.

Tuzakomeza iki cyigisho mu ngingo yacu ikurikira.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> “Ni ikihe gihagararo cyacu muri iki gihe giteye ubwoba kandi gikomeye bene aka kageni? Mbega ishyari rirangwa mu itorero, mbega uburyarya, mbega uburiganya, mbega gukunda imyambaro, ubusabusa n’imyidagaduro, mbega kwifuza kugira ubukuru! Ibyo byaha byose byijimishije ubwenge, ku buryo ibintu by’iteka bitamenyekanye. Mbese ntitugomba gusuzuma Ibyanditswe, kugira ngo tumenye aho turi mu mateka y’iyi si? Mbese ntitugomba kugira ubwenge ku byerekeye umurimo urimo kudukorerwa muri iki gihe, n’umwanya twe nk’abanyabyaha dukwiriye gufata mu gihe uyu murimo w’igitambo cy’impongano urimo gukorwa? Niba dufite icyo twitayeho ku gakiza k’ubugingo bwacu, tugomba guhinduka rwose. Tugomba gushaka Uwiteka twihana by’ukuri; tugomba, dufite ukwicuza gukomeye mu bugingo, kwatura ibyaha byacu, kugira ngo bihanagurwe.”

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> “Ntidukomeze kuguma ukundi ku butaka bw’uburozi. Turimo kwegera vuba iherezo ry’igihe cyacu cy’igeragezwa. Reka buri muntu yibaze ati: Mpagaze nte imbere y’Imana? Ntituzi ukuntu bidatinze amazina yacu ashobora kuvugwa n’iminwa ya Kristo, maze imanza zacu zigafatwa burundu. Mbega, mbega ayo myanzuro azaba ayahe! Mbese tuzabarirwa mu bakiranutsi, cyangwa tuzashyirwa mu mubare w’abanyabyaha? ”

> “Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

> “Dra itorero rihaguruke, kandi ryihane ugusubira inyuma kwaryo imbere y’Imana. Abarinzi nibakanguke, bavuze impanda mu ijwi risobanutse. Ubu ni ubutumwa bw’imbuzi busobanutse tugomba kwamamaza. Imana itegetse abagaragu bayo iti: ‘Sakuriza hejuru, we guceceka, rangurura ijwi ryawe nk’impanda, kandi umenyeshe ubwoko bwanjye ibicumuro byabwo, n’inzu ya Yakobo ibyaha byayo.’ Ugutega amatwi kw’abantu kugomba kuboneka; nitutabasha kubigeraho, imihati yose ntacyo izaba imaze; kabone n’aho marayika ava mu ijuru yamanuka akavugana na bo, amagambo ye ntiyakungura kurusha uko byamera aramutse avugira mu gutwi gukonje kw’urupfu. Itorero rigomba gukanguka rigatangira gukora. Umwuka w’Imana ntashobora kuza na rimwe keretse ribanje gutegura inzira. Hagomba kubaho kwisuzuma kw’umutima gukomeye. Hagomba kubaho gusenga kwuzuye ubumwe, kudacogora, kandi binyuze mu kwizera hakabaho gufata amasezerano y’Imana. Ntagomba kubaho, nk’uko byari bimeze mu bihe bya kera, kwambika umubiri ibigunira, ahubwo hagomba kubaho kwicisha bugufi kwimbitse k’ubugingo. Nta mpamvu n’imwe ya mbere dufite yo kwishimira no kwishyira hejuru. Dukwiriye kwicisha bugufi munsi y’ukuboko gukomeye kw’Imana. Izaza ihumurize kandi ihe umugisha abayishaka by’ukuri.”

> “The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

> “Umurimo uri imbere yacu; tuwukoramo? Tugomba gukora vuba, tugomba gukomeza kujya imbere tudahwema. Tugomba kuba twitegura umunsi ukomeye w’Umwami. Nta mwanya dufite wo guta, nta mwanya wo kwishora mu migambi y’ubwikunde. Isi igomba kuburirwa. Twebwe nk’umuntu ku giti cye turi gukora iki kugira ngo tuzanire abandi umucyo? Imana yasigiye umuntu wese umurimo we; buri wese afite uruhare agomba gukora, kandi ntidushobora kwirengagiza uwo murimo keretse tubigize ku kaga k’ubugingo bwacu.

> “O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

> “Yemwe bene Data, mbese muzatera agahinda Umwuka Wera, mukatuma agendera kure? Mbese muzafungira hanze Umukiza w’umugisha, kuko mutiteguye kuboneka kwe? Mbese muzareka ubugingo bukarimbuka butazi ukuri, kuko mukunda cyane ukwisanzura kwanyu ku buryo mudashaka kwikorera umutwaro Yesu yabikoreye ku bwanyu? Nimukanguke muve mu bitotsi. ‘Mwirinde ibisindisha, mube maso; kuko umubisha wanyu Sekibi agenda azenguruka nk’intare itontoma, ashaka uwo aconshomera.’” Review and Herald, March 22, 1887.

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