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

Igitabo cya Daniyeli - Nimero Ijana na Mirongo Cyenda n’Umunani

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Amateraniro y’Imana n’Ihuza ry’Ubuhanuzi: Uruhare rw’144,000 mu Miterere y’Ibihe by’Imperuka ya Daniyeli 11:40

Author

Jeff Pippenger

Published

May 1, 2024

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We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Turimo gushyira umurongo w’ubupapa, umurongo wa Repubulikanisime y’ubuhakanyi, umurongo w’Abaporotesitanti b’ubuhakanyi, n’umurongo w’abihumbi ijana na mirongo ine na bine mu mateka ahishwe y’umurongo wa mirongo ine wo muri Daniyeli igice cya cumi na kimwe. Ubu turi gusuzuma ko Kristo akoranya ubwoko Bwe incuro ebyiri, kandi amashusho yose yerekana gukoranya ubwoko Bwe ku ncuro ya kabiri asobanura igikorwa cya nyuma cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Iyo ikimenyetso cy’Imana kimanutse mu murongo w’ivugurura, ni bwo Uwiteka akoranya ubwoko bwatoranyijwe, hanyuma nyuma bugashyirwa mu igeragezwa. Iyo gahunda y’igeragezwa igeze ku musozo habaho gutatanywa, maze hagakurikiraho kongera gukoranya na We ubwe abo bantu batoranyijwe ubwa kabiri, nubwo benshi basigara inyuma kubera kunanirwa mu nzira y’igeragezwa. Kristo yatangiye gukoranya abigishwa Be igihe yabatizwaga, kandi ku musaraba abigishwa baratatanywa. Nyuma yo kuzuka Kwe, yongeye gukoranya abigishwa Be ubwa kabiri mbere ya Pentekote. Uyu murongo werekanye ko uko kongera gukoranywa ubwa kabiri gukorerwa kuri ba bihumbi ijana na mirongo ine na bine mbere gato y’itegeko ryo ku Cyumweru, rigereranywa na Pentekote. Umusaraba werekana ugucika intege, gukurikiwe no kongera gukoranywa ubwa kabiri.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Ikoraniro rya kabiri nyuma y’umusaraba ryatangiye igihe Kristo yamanukaga avuye guhura na Se nyuma y’izuka rye. Iyo ikimenyetso cy’Imana kimanutse, ubwoko bw’Imana bugomba kurya ubutumwa; kandi nyuma y’uko Kristo yamanutse, yasangiye n’abigishwa.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

> Nuko bibayeho, ubwo yari yicaye ku meza hamwe na bo, yafashe umugati, arawuha umugisha, arawumanyura, arawubaha. Nuko amaso yabo arahumuka, baramumenya; maze abura mu maso yabo. Luka 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Mu ikoraniro rya kabiri rikurikiye umusaraba, Kristo “abahumekeraho” Umwuka Wera abigishwa be.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Igikorwa Kristo yakoze cyo guhumekera abigishwa be Umwuka Wera, no kubaha amahoro ye, cyari nk’utudonke duke tubanziriza imvura nyinshi yagombaga gutangwa ku munsi wa Pentekote.” Spirit of Prophecy, volume 3, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

Mu ikoraniro rya kabiri ryabaye nyuma y’akababaro ko ku wa 19 Mata 1844, Kristo yakuyemo ukuboko kwe ku ikosa ryo mu 1843.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Abo bizerwa, bari baracitse intege, batashoboraga gusobanukirwa impamvu Umwami wabo ataje, ntibasiganywe mu mwijima. Bongeye kuyoborwa kuri za Bibiliya zabo kugira ngo bashakishe ibihe by’ubuhanuzi. Ukuboko k’Umwami kwavanwe ku mibare, kandi ikosa risobanurwa. Babonye ko ibihe by’ubuhanuzi byageraga mu wa 1844, kandi ko ibimenyetso bimwe bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiraga mu wa 1843, byagaragazaga ko byari kurangira mu wa 1844.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Mu gihe cy’ugutenguhwa, marayika wa kabiri yamanutse afite “inyandiko mu kuboko kwe.”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

> “Undi mumarayika ukomeye yatumwe kumanuka aze ku isi. Yesu yashyize mu kuboko kwe inyandiko, kandi ubwo yageraga ku isi, arangurura ijwi ati: ‘Babuloni iraguye, iraguye.’” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Igikorwa cyo kugeragezwa cyatangiye igihe marayika wa kabiri yazaga, cyasojwe mu nama y’inkambi yabereye i Exeter ubwo Mwuka Wera yasukwaga kandi ubutumwa bugakwira nk’umuraba ukomeye. Icyo gikorwa cyo kugeragezwa cyagaragajwe mu buryo bweruye nyuma y’umusaraba, igihe igihe cyagezaga ku isukwa rya Mwuka Wera kuri Pentekote cyabanjirijwe n’igihe cy’iminsi mirongo itanu, na cyo kikaba cyari kigizwe n’igihe cy’iminsi mirongo ine, gikurikirwa n’igihe cy’iminsi icumi cyasojwe kuri Pentekote.

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> “Abantu b’Imana bakwiriye guhora bayambaza mu isengesho. Byabaye nyuma y’uko abigishwa bo hambere bamaze iminsi icumi mu kwinginga, bamaze gushyira kureho itandukaniro ryose, kandi bamaze kwishyira hamwe mu kwisuzuma kwimbitse kw’imitima, no mu kwatura ibyaha no kubireka, no kwegerana mu busabane bwera, ni bwo Mwuka Wera yabamanukiyeho, kandi isezerano rya Kristo risohora. Habayeho isukwa ritangaje rya Mwuka Wera. Mu kanya gato humvikanye ijwi rivuye mu ijuru rimeze nk’umuyaga ukomeye uhuha cyane, ryuzura inzu yose bari bicayemo. ‘Kandi uwo munsi hongerwaho abasaga ibihumbi bitatu.’” Review and Herald, March 11, 1909.

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Mu minsi mirongo ine, Kristo yabanye n’abigishwa abigisha, hanyuma arazamuka. Iminsi icumi yakurikiyeho yari igihe cyo kwitegura mbere yo gusukwa kwa Mwuka Wera kwa Pentekote. Iminsi mirongo ine y’inyigisho yakurikiye umusaraba ihura n’igihe kuva ku wa 19 Mata 1844 kugeza ku itangira ry’iteraniro ry’inkambi ry’i Exeter ku wa 12 Kanama 1844. Iminsi icumi yabanje Pentekote yagereranyaga igihe kuva ku wa 12 kugeza ku wa 17 Kanama 1844, igihe Abamillerite bahurizaga ku butumwa bw’Imborogo yo mu Gicuku yazanywe na Samuel Snow. Muri iryo teraniro ry’inkambi hagaragaye ibyiciro bibiri, kandi icyiciro kimwe gusa ni cyo cyakiriye ugusukwa kwa Pentekote ku musozo w’iteraniro. Muri icyo gihe cyagereranywaga n’iminsi mirongo ine, icyiciro kimwe cyakiriye inyigisho, ikindi cyiciro cyanga izo nyigisho. Igihe Imborogo yo mu Gicuku yageraga, icyiciro kimwe cyari gifite amavuta, ikindi kitayafite.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Umukwe amaze gutinda, bose barahunyiza barasinzira.’ Mu gutinda k’umukwe hagaragazwa ukunyura kw’igihe Umwami yari yarategerejwemo, ugucika intege, n’igisa n’ugutinda kwe. Muri icyo gihe cy’ukutamenya neza, inyungu y’abadasāngwa kandi b’imitima ibiri yahise itangira gucogora, n’imihati yabo iradendebuka; ariko abari bafite ukwizera gushingiye ku kumenya Bibiliya ku giti cyabo bari bafite urutare munsi y’ibirenge byabo, urwo imiraba y’ugucika intege itashoboraga gukuraho. ‘Bose barahunyiza barasinzira;’ icyiciro kimwe mu kutita no mu kureka ukwizera kwacyo, ikindi cyiciro gitegereje cyihanganye kugeza ubwo urumuri rurusheho kugaragara rwari kuzatangwa. Nyamara mu ijoro ry’igeragezwa, abo nyuma basaga n’abatakaje, ku rugero runaka, umwete wabo no kwitanga kwabo. Ab’imitima ibiri n’abadasāngwa ntibashoboraga kongera kwishingikiriza ku kwizera kwa bene Data. Buri wese agomba guhagarara cyangwa kugwa ku bwe.” The Great Controversy, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Mu minsi icumi ibanziriza Pentekote, no mu gihe cy’inama y’inkambi ya Exeter, Kristo yongeye gukoranya ubwoko Bwe ku ncuro ya kabiri mbere y’uko ubwo bwoko butwara ubutumwa Bwe bukabugeza ku isi. Igihe marayika wa gatatu yamanukaga ku wa 22 Ukwakira 1844, umukumbi muto wongeye gucika intege no gutatana, ariko igihe cy’inyigisho cyatangiye ku wa 22 Ukwakira 1844 ubwo Kristo yayoboraga ubwoko Bwe akabwinjiza Ahera Cyane. Mu 1849, Umwami yarambuye ukuboko Kwe ku ncuro ya kabiri kugira ngo yongere akoranye abo yari yarakoranirije hamwe abakure mu gucika intege kwa ku wa 19 Mata no ku wa 22 Ukwakira 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

Mu 1844, inyigisho yavugaga iby’ubutumwa marayika wa gatatu yari afite mu kuboko igihe yamanukaga, ariko mu “gihe cyo gushidikanya no kutamenya neza” cyakurikiye ugutenguha gukomeye, benshi barazimiye. Mu 1849, hatangijwe umurimo wo gukoranya umukumbi muto wari waratatanye, ariko icyagaragajwe n’ayo mateka cyari ugutsindwa ko mu 1863, n’i Kadeshi ya mbere ya Isirayeli ya none. Intsinzi y’ahazaza y’abihumbi ijana na mirongo ine na bane n’umurimo wabo kuri Kadeshi ya kabiri yaratinze.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Ubwo Umwami yamanukaga ku wa 11 Nzeri 2001, yakoranyije ubwoko bwe bw’iminsi y’imperuka, abuha ibyo kurya bye by’Umwuka ngo babirye, ahumekera Mwuka we kuri ubwo bwoko ubwo yatangiraga kubaminjiraho imvura y’itumba, kandi anatangira n’igikorwa cyo kugeragezwa cyagejeje ku wa 18 Nyakanga 2020, ubwo ubwoko bwe bw’iminsi y’imperuka bwatenguhwaga bugatatana. Mu gihe cy’iminsi itatu n’igice bari bapfuye mu muhanda. Byombi, ya minsi itatu n’igice, n’igihe cy’iminsi mirongo ine mu gihe cya Kristo, bishushanya ubutayu. Nanone kandi bishushanywa n’igihe kuva ku wa 19 Mata 1844 kugeza ku wa 12 Kanama 1844, kandi n’igihe kuva ku wa 22 Ukwakira 1844 kugeza mu 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Kuva muri Nyakanga 2023 kugeza ku cyumweru cy’itegeko, ari yo minsi icumi yabanje Pentekote, inama y’amahema yabereye i Exeter kuva ku wa 12 Kanama kugeza ku wa 17 Kanama, n’igihe kuva mu 1849 kugeza mu 1863, byose bihurirana hagati yabyo. Bigereranya igihe cyo guteranirizwa hamwe kwa kabiri kw’ubwoko bw’Imana bwo mu minsi ya nyuma. Igihe kuva ku gutenguha kugeza ku gusukwa kwa Mwuka Wera kigabanyijemo ibihe bibiri bitandukanye.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Mu mateka ahishwe y’umurongo wa mirongo ine wo muri Daniyeli igice cya cumi na kimwe, hagaragaramo umurongo w’Abaporotesitanti b’ubuhakanyi (itorero ry’izina gusa), umurongo w’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya (Ubudiventisiti bw’izina gusa), umurongo w’Ubukatorika, n’umurongo w’Abaporotesitanti b’ukuri. Iyo mirongo ine yerekana Abaporotesitanti b’ukuri bari mu mpaka n’ubumwe bw’inshuro eshatu bw’ikiyoka (Yuda), inyamaswa (Ubukatorika) n’umuhanuzi w’ibinyoma (Ubuporotesitanti bw’ubuhakanyi).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

Muri iyo mateka yihishe nyine umurongo wa Repubulikanisimu y’ubuhakanyi na wo uragaragazwa. Muri uwo murongo hagaragazwa impaka hagati y’ishyaka ry’Abademokarate (ikiyoka) n’iry’Abarepubulikani (ishusho y’inyamaswa). Ishyaka ry’Abarepubulikani ni ryo rizatangira umurimo wo kurema ishusho y’inyamaswa, kandi mu kubikora rigaragaza ibiranga by’ubuhanuzi by’inyamaswa (ubupapa). Mu Ijambo ry’Imana ubupapa, ari bwo mwami w’amajyaruguru kandi bukaba n’inyamaswa, buhabwa Egiputa (ikiyoka) nk’igihembo cy’imirimo yakozwe, kubera ko bwakoreshejwe n’Imana nk’igikoresho cy’urubanza.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> Mwana w’umuntu, Nebukadurezari umwami w’i Babuloni yateje ingabo ze gukora umurimo ukomeye wo gutera Tiro; umutwe wose wagizwe uruhara, n’urutugu rwose rwarashishimuwe; nyamara we n’ingabo ze ntibahawe ibihembo bivuye i Tiro ku bw’umurimo bayikozeho. Ni cyo gituma Uwiteka Imana avuze atya ati: Dore, ngiye guha igihugu cya Egiputa Nebukadurezari umwami w’i Babuloni; kandi azajyana imbaga yacyo, anyage iminyago yacyo, kandi afate n’ibyo yanyaze; kandi ibyo bizaba ibihembo by’ingabo ze. Namuhaye igihugu cya Egiputa ho ibihembo by’umurimo yakoreyeho, kuko bankoreye, ni ko Uwiteka Imana ivuga. Uwo munsi ni bwo nzameza ihembe ry’inzu ya Isirayeli, kandi nzaguha kubumbura akanwa uri hagati muri bo; maze bazamenye yuko ndi Uwiteka. Ezekiyeli 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebukadinezari, ari we mwami w’ikasikazi mu gice kivugwamo, yahawe igihugu cya Egiputa nk’igihembo cye; bityo agereranya ko mu minsi y’imperuka, ubupapa buhabwa Egiputa, ari yo kiyoka, ari bo bami icumi, Umuryango w’Abibumbye, bemeranya guha ya ngoma yabo ya karindwi ya nyamaswa mu gihe gito.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Kandi amahembe cumi wabonye kuri ya nyamaswa, ayo ni yo azanga iyo ndaya, kandi azayihindura umusaka kandi yambaye ubusa, kandi azarya umubiri wayo, kandi azayitwikana umuriro. Kuko Imana yashyize mu mitima yayo gusohoza ubushake bwayo, no kugira umutima umwe, no guha ya nyamaswa ubwami bwabo, kugeza aho amagambo y’Imana azasohorezwa. Ibyahishuwe 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Iyi ngororozwa y’ubuhanuzi nayo igaragazwa muri Daniyeli igice cya cumi na kimwe umurongo wa mirongo ine n’ibiri.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> Kandi azararambura ukuboko kwe no ku bihugu; kandi igihugu cya Egiputa ntikizacika. Daniyeli 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Ubupapa butsinda imbaraga z’ikirura mu gihe cy’imvura y’itumba rya nyuma, kuko iri kwishyura risohozwa “mu” “munsi” ubwo Imana “itera ihembe ry’inzu ya Isirayeli gutoha.” Ni imvura ituma Isirayeli y’Imana itoha, kandi uwo munsi watangiye ku wa 11 Nzeri 2001, ari wo munsi w’umuyaga w’iburasirazuba.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

> Abakomoka kuri Yakobo bazashinga imizi; Isirayeli izashibuka indabyo kandi ishibure, yuzuze isi yose imbuto. Mbese yamukubise nk’uko yakubise abamukubise? Cyangwa yishwe nk’uko hishwe abo yishe? Mu rugero, igihe ishoreye, uzayiburanisha na yo; ahagarika umuyaga we ukaze ku munsi w’umuyaga w’iburasirazuba. Ni cyo gituma ubugome bwa Yakobo buzahanagurwaho; kandi iyi ni yo mbuto yose yo gukurwaho icyaha cye: igihe azagira amabuye yose y’igicaniro nk’amabuye ya mweru amenaguwe mo ibice, insengero z’ibigirwamana n’ibishushanyo ntibizongera guhagarara. Yesaya 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

Egiputa ihabwa inyamaswa ya gipapa igihe imvura y’itumba ya nyuma irimo gusukwa. Imvura y’itumba ya nyuma yatangiye kugwa buhoro igihe umuyaga w’iburasirazuba, ushushanya Ubuyisilamu bwo muri ishyano rya gatatu, “wahagarikwaga,” cyangwa ugakumirwa ku wa 11 Nzeri 2001. Hanyuma imvura itangira kugererwa, (kuminjagirizwa) kuri Isirayeli igihe batangiraga gushinga amashami. Mu gihe cy’itegeko ryo ku Cyumweru, ubwo ishyano rya gatatu rizaba ryongeye kuza, imvura y’itumba ya nyuma izasukwa itagira urugero. Hagati ya 11 Nzeri 2001 n’itegeko ryo ku Cyumweru rigiye kuza vuba, “ubugome bwa Yakobo” burahanagurwa, kandi ijambo ry’Igiheburayo risobanura “guhanagurwa” risobanura “gukorerwa impongano”. Mu gihe cy’itegeko ryo ku Cyumweru, inyamaswa ya gipapa ihabwa Egiputa (ikiyoka), ubwo abo bami icumi basambana na gipapa bashyiraho ishusho y’inyamaswa ku isi yose.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Mbere y’itegeko ryo ku Cyumweru, mu gihe cyo gushyirwaho ikimenyetso cy’abahumbi ijana na mirongo ine na bine, ihembe ry’Abarepubulikani ry’ubuhakanyi rihangira cya nyamaswa ishusho rifatanije n’ihembe ry’Abaporotesitanti ry’ubuhakanyi, kandi muri uwo murongo w’ubuhanuzi ishyaka ry’Abarepubulikani riratsinda ishyaka ry’Abademokarate, kuko ishyaka ry’Abademokarate ari ububasha bw’ikiyoka kandi ishyaka ry’Abarepubulikani ari bwo bubasha bukora ishusho y’ubupapa.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Mu mateka y’ubuhanuzi y’inyamaswa yo mu isi, herekanwa iherezo ry’Ishyaka rya Demokarasi n’iherezo ry’Ishyaka rya Repubulikani. Ayo mashyaka yombi agize ihembe rya Repubulikani, ariko agaragaza intambara yo mu mutima ikwira mu mateka yose y’inyamaswa yo mu isi. Iryo hembe (Repubulikani) rikubiyemo imbere muri ryo ishusho nto y’amahembe abiri y’inyamaswa yo mu isi.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Mu buhamya bw’ubwami bw’Abamedi n’Abaperesi, ihembe rya nyuma ni ryo ryazamutse risumba ayandi; kandi mu mateka ya Amerika, ishyaka ry’Abademokarate ni ryo ryabanje kubaho, ariko ku iherezo ishyaka ry’Abarepubulikani rizamuka risumbe iry’Abademokarate kandi ribaneshe. Mu mateka y’imvura y’itumba ya nyuma, yatangiye ku wa 11 Nzeri 2001, Abademokarate b’abanyaglobalisiti, bahumekewemo n’ikiyoka, bazamutse bava mu rwobo rutagira epfo na ruguru rwo mu Byahishuwe igice cya cumi na kimwe, maze bica Abarepubulikani bibye amatora yo mu 2020. Intambara yabo barwanaga na Trump (hamwe n’Abarepubulikani) yatangiye igihe yatangazaga ko aziyamamaza mu 2015, kandi kuva ubwo yarushijeho gukomera gusa.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Igihe Abademokarate bibaga amatora yo mu 2020, bahise bashyiraho Imanza za Pelosi; ariko ubwo Trump yatangazaga ukwiyamamaza kwe kwa gatatu mu 2022, ubwoba bwaje ku Bademokarate, kandi uburakari bwabo burushaho kwiyongera; nuko bahagurukira kurwanya Trump n’abamushyigikiye bafite umujinya mwinshi, kuko bari bazi ko igihe cyabo cyari gisigaye ari gito. Bishimiye urupfu rwe, ariko igihe yahagurukaga, ubwoba bukomeye burabagwa gitumo.

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

> Nuko nibamara kurangiza ubuhamya bwabo, ya nyamaswa izamuka iva ikuzimu izabarwanya, ibaneshe, kandi ibice. Intumbi zabo zizaryama mu muhanda w’uwo murwa mukuru, mu buryo bw’umwuka witwa Sodomu na Egiputa, aho n’Umwami wacu yabambwe. Kandi abo mu moko n’imiryango n’indimi n’amahanga bazitegereza iminsi itatu n’igice, kandi ntibazemera ko intumbi zabo zishyingurwa. Kandi abatuye mu isi bazabishimira, banezerwe, bohererezanye impano; kuko abo bahanuzi bombi bababazaga abari batuye mu isi. Maze nyuma y’iminsi itatu n’igice, Umwuka w’ubugingo uvuye ku Mana wabinjiyemo, bahagarara ku birenge byabo; maze ubwoba bwinshi bugwira abababonye. Ibyahishuwe 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Igihe kiranga iherezo ry’ishyaka ry’Abademokarate ni uhereye ku irahira rya Biden mu mwaka wa 2021 ukageza ku irahira rya Trump mu mwaka wa 2025. Icyo gihe cyatangiye n’Imanza za Pelosi, zari zinyuranyije rwose n’Itegeko Nshinga kandi zifite kamere ya politiki gusa. Ayo mateka, agaragaza urupfu rwa perezida wa gatandatu uhereye ku gihe cy’iherezo mu 1989 ukageza kuri perezida wa munani ukomoka muri ba barindwi, yatangijwe n’imanza za politiki (Imanza za Pelosi), kandi arangirana n’urupfu rw’ishyaka ry’Abademokarate, ndetse n’itsinda rya kabiri ry’Imanza za Pelosi, kuko abari bagizwe ibitero bya politiki bahinduranyijwe.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Ishusho ry’ayo mateka riboneka mu gice cya cumi na kimwe cy’Ibyahishuwe, kikaba cyarabonye isohozwa ryacyo rya mbere mu Mpinduramatwara y’Abafaransa. Iyo Mpinduramatwara y’Abafaransa ni urugero rw’amateka rusanzwe rw’ubwoko bw’intambara ya politiki ya giyotine, irangwa n’ishyaka rimwe riri ku butegetsi ryica irindi, hanyuma ubwo bubasha nyine bwari buri ku butegetsi na bwo bukaza guhirikwa no gutotezwa ubwabwo.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Igihe gitangirira ku irahira rya Biden no ku Bizamini bya Pelosi, kigakomereza ku irahira rya kabiri rya Trump no ku ihindurwa ry’Ibizamini bya Pelosi, kigaragaza iherezo ry’ishyaka ry’Aba-Democrat, kandi kigaragaza igihe Trump asubiramo gushyira mu bikorwa urukurikirane rw’amateka y’amabwiriza nyubahirizategeko rwashushanyijwe n’Amategeko y’Abanyamahanga n’Ay’Ubwigomeke. Ishyirwa mu bikorwa ry’ayo mabwiriza nyubahirizategeko rizatangiza Ibizamini bya Pelosi bya kabiri kandi rigaragaze intangiriro y’igihe ishusho ya ya nyamaswa itangizwa ku buryo bukomeye koko. Icyo gihe kirangira igihe itegeko ryo ku Cyumweru rishyizwe mu bikorwa; bityo icyo gihe gitangirana n’amabwiriza nyubahirizategeko ahura n’Amategeko y’Abanyamahanga n’Ay’Ubwigomeke, kikarangirana n’itegeko ryo ku Cyumweru. Aho ni ho iherezo ry’ishyaka ry’Aba-Republican riri.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Ibi bihe byombi bigereranya iherezo ry’Ishyaka ry’Abademokarate hanyuma iry’Ishyaka ry’Abarepubulikani bifitanye isano mu buryo bw’ubuhanuzi, kandi bigaragazwa n’igihe cy’imyaka makumyabiri n’ibiri kuva mu 1776 kugeza mu 1798. Icyo gihe gifite ibimenyetso bitatu by’ingenzi: Itangazo ry’Ubwigenge mu 1776, imyaka cumi n’itatu nyuma yaho Itegeko Nshinga, hanyuma Amategeko y’Abanyamahanga n’Ay’Ibirego byo Guharabika yo mu 1798. Ibyo bimenyetso bitatu by’ingenzi bibona ugusohora kwabyo mu murongo w’Amashyaka y’Abademokarate n’Abarepubulikani, nubwo ishyirwa mu bikorwa ry’ikimenyetso cya kabiri n’icya gatatu riba ku ngingo itandukanye muri buri murongo.

We will explain these waymarks and their fulfillments in the next article.

Mu ngingo ikurikira tuzasobanura ibi bimenyetso by’inzira n’ukuntu byasohoye.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> “Hariho imitwe ibiri gusa; Satani akorana n’imbaraga ze zigoretse, zishukana, kandi binyuze mu buyobe bukomeye afata bose bataguma mu kuri, abakuye amatwi ku kuri bakayahindukiriza imigani y’ibihimbano. Satani ubwe ntiyagumye mu kuri; ni we mabanga y’ubugome. Binyuze mu buhanga bwe bw’uburiganya aha amakosa ye arimbura ubugingo ishusho y’ukuri. Muri ibyo ni ho hari imbaraga yabyo zo kuyobya. Ni ukubera ko ari impimbano y’ukuri ari cyo gituma Ubumanikisimu, Teyozofiya, n’ubundi bushukanyi nk’ubwo bigira imbaraga zikomeye bene zityo ku mitima y’abantu. Muri ibyo ni ho hari imikorere ya Satani y’ubuhanga buhebuje. Yiyitirira kuba Umukiza w’abantu, umugiraneza w’inyokomuntu, bityo agakururira abahitanwa be kurimbuka mu buryo bworoshye kurushaho.”

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> “Mu Ijambo ry’Imana tuburirwa ko kuba maso ubudahwema ari yo ngororano y’umutekano. Ni mu nzira igororotse y’ukuri no gukiranuka gusa dushobora kurokoka ubushobozi bw’umushukanyi. Ariko isi yafashwe mu mutego. Ubuhanga bwa Satani bugaragarira mu guhanga imigambi n’uburyo bitabarika byo gusohoza imigambi ye. Uburyarya bwabaye ubuhanzi bukomeye kuri we, kandi akora yiyoberanya nk’umumarayika w’umucyo. Ijisho ry’Imana ryonyine ni ryo ritahura imigambi ye yo kwanduza isi amahame y’ibinyoma n’ayarimbura, nyamara ku isura yayo agaragaza nk’aho ari ibyiza nyakuri. Akora kugira ngo abangamire umudendezo w’idini, no kwinjiza mu isi y’idini ubwoko bw’ubucakara. Amashyirahamwe n’ibigo, keretse bibungabungwe n’imbaraga z’Imana, bizakora biyobowe n’amabwiriza ya Satani kugira ngo bishyire abantu munsi y’ubutegetsi bw’abantu; kandi uburiganya n’ubuhenzi bizagaragara nk’ishyaka ryo guharanira ukuri no guteza imbere ubwami bw’Imana. Ikintu cyose mu bikorwa byacu kitagaragara nk’amanywa y’ihangu, kiba kiri mu buryo bw’umutware w’ikibi. Uburyo bwe bukoreshwa ndetse no mu Bayoboke b’Umunsi wa Karindwi, bavuga ko bafite ukuri kwateye imbere.”

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> “Niba abantu barwanya imiburo Uwiteka ababoherereza, barushaho no kuba abayobozi mu bikorwa bibi; bene abo bantu bihandagaza bagafata inshingano z’uburenganzira bwihariye bw’Imana—bakiyumvisha ko bakora icyo Imana ubwayo itazakora mu gushaka gutegeka ibitekerezo by’abantu. Bagezaho uburyo n’imigambi byabo bwite, kandi binyuze mu mitekerereze yabo ipfuye ku byerekeye Imana, bagacogoza ukwizera kw’abandi mu kuri, kandi bakinjiza amahame y’ibinyoma azakora nk’umusemburo wo konona no kwanduza ibigo byacu n’amatorero yacu. Ikintu cyose gitesha agaciro uko umuntu abona gukiranuka, n’ubutungane, n’urubanza rutabera ku ruhande urwo ari rwo rwose, buri mayeri cyangwa inyigisho bizana intumwa z’Imana z’abantu munsi y’ubutegetsi bw’ibitekerezo by’abantu, bigabanya ukwizera kwazo ku Mana; bitandukanya ubugingo n’Imana, kuko biyobya bukava mu nzira y’ubudahemuka busesuye no gukiranuka.

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> Imana ntizigera yemeza uburyo ubwo ari bwo bwose umuntu yakoresha kugira ngo, n’aho byaba ku rugero ruto cyane, ategeke cyangwa akandamize mugenzi we. Ibyiringiro byonyine by’umuntu wacumuye ni ukureba kuri Yesu, no kumwemera nk’Umukiza umwe rukumbi. Iyo umuntu atangiye gushyiraho amategeko akakaye agenewe abandi bantu, iyo atangiye kubaha iminyururu no kubayobora akurikije uko we atekereza, aba asuzuguye Imana, kandi agashyira mu kaga ubugingo bwe bwite n’ubw’abavandimwe be. Umuntu w’umunyabyaha ashobora kubona ibyiringiro no gukiranuka muri Imana yonyine; kandi nta muntu n’umwe ukiranuka igihe cyose keretse afite kwizera ku Mana kandi agakomeza ubumwe buzima afitanye na Yo. Ururabo rwo mu gasozi rugomba kugira umuzi warwo mu butaka; rugomba kugira umwuka, ikime, imvura, n’izuba. Ruzamera neza gusa iyo rwakiriye iyo migisha, kandi byose bituruka ku Mana. Ni na ko bimeze ku bantu. Dukesha Imana ibyo bitunga ubugingo bw’umutima. Turaburirwa kutiringira umuntu, cyangwa ngo tugire umubiri ukuboko kwacu. Umuvumo utangazwa ku bantu bose bakora batyo.” The 1888 Materials, 1432–1434.

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