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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Nine

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Nimero ya Cyenda

Number Nine

Nimero Icyenda

Author

Jeff Pippenger

Published

December 11, 2025

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I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Ngeze aho muri iri tangiriro ry’igitabo cya Yoweli ho kuvuga muri make bimwe mu ngingo zo mu nyandiko umunani za mbere no kugaragaza ibyo dukwiriye kwitega mu gitabo cya Yoweli noneho ko tugiye kugifata mu buryo bweruye kurushaho, kandi rero byanze bikunze se ibyo bihuriye he n’intambara za Rafia na Paniyumu zo muri Daniyeli 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Twashyizeho indirimbo y’uruzabibu, kuko mu buhanuzi “ubunararibonye” bugereranywa n’“indirimbo.” Kimwe mu biranga ba bantu ibihumbi ijana na mirongo ine na bine ni uko baririmba indirimbo ya Mose n’iy’Umwana w’Intama, ari na bwo buryo Yohana akoresha gusa kugira ngo agaragaze indirimbo y’uruzabibu ya Yesaya. Buri muhanuzi mukuru atangira igitabo cye acyaha Isirayeli kubera kwigomeka kwayo, cyangwa wavuga ko buri muhanuzi mukuru abanza kuririmba indirimbo y’uruzabibu. Nshimangira ko indirimbo y’uruzabibu ya Yoweli mu gice cya mbere ari kimwe mu byahishuwe by’ingenzi cyane byerekeye indirimbo y’uruzabibu. Sinabasha kuvuga niba ndi ukuri cyangwa atari ko biri, ariko impamvu mfite uku kwemera ni uko amasano y’ubuhanuzi agaragazwa mu buryo bw’ibimenyetso mu gitabo cya Yoweli asa n’aho ari urufunguzo, cyangwa se ahari nk’umutambiko w’imirambararo myinshi. Ubuhamya bwa Yoweli ntibuhuza gusa n’indi mirongo ibangikanye, ahubwo busa n’aho bushyiraho ahantu ho gushingira, cyane cyane binyuze mu kimenyetso cy’uko uruzabibu rwangiritse mu gice cya mbere, maze ibice bibiri bikurikiraho bikagaragaza byombi igihe cy’igeragezwa cy’ishusho y’inyamaswa muri Leta Zunze Ubumwe z’Amerika, ndetse n’igihe cy’igeragezwa cy’ishusho y’inyamaswa ku isi. Kandi ibyo byose byashyizwe mu rwego rw’uruzabibu, kandi uruzabibu si uruzabibu ruzima—iyo rutabonye imvura.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Twashyize kandi ishimikiro ku gihe cy’ubuhanuzi kigereranywa n’ikimenyetso cya “kugeza ryari?” Numvise ko ari ngombwa kutwibutsa iri hame ryari ryaramaze gushyirwaho ryerekeye “kugeza ryari?” kugira ngo dushyireho ishimikiro kuri “ibuye ryo ku mutwe” ryariho kandi rikaba ari ryo shingiro n’ibuye ryo mu mfuruka. Isohorwa rya nyuma ryuzuye ry’ubutumwa bw’Induru ya Saa Sita y’ijoro riri gukorwa ubu ni ryo “buye ryo ku mutwe.” Rishingiye ku mifatiro, iryo buye ryo ku mutwe ni amabuye y’agaciro ya Miller amurika incuro icumi kurusha uko byari bimeze mu ntangiriro.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Dushingiye ku “imirimo itangaje” y’Imana, urufunguzo rw’imbere ni igihe ubwoko bwayo buva mu bunararibonye bw’i Laodikiya bukinjira mu bunararibonye bw’i Filadelifiya; ari na cyo gihe ubwo bwoko buba ubwa 8 bukomoka ku bwa 7, kandi nanone ari na cyo gihe buva ku itorero rirwana bukinjira ku itorero rinesha. Iri hinduka ni ryo rufunguzo rw’imbere. Iri hinduka risohora igihe ubwoko bw’Imana bwumvise kandi bukabona ubutumwa bw’“urufunguzo rw’imbere,” kandi bukaba igitangaza mu maso yabo. Ubutumwa bw’“urufunguzo rw’imbere” ni bwo ntego y’ikirenga, kuko bukusanya hamwe ukuri kwose kw’ikigereranyo kw’“urufunguzo rw’imbere.” Ubutumwa bwa “inshuro ndwi” bwari ibuye ry’ifatizo rya Miller, kandi bwagombaga kuba urufunguzo rw’imbere rw’Abamillerite. Pentekote yari urufunguzo rw’imbere rw’igihe cya Pentekote, nk’uko no gutaka kwa Saa Sita z’ijoro kwari urufunguzo rw’imbere rw’umuryango w’Abamillerite rw’abamarayika ba mbere n’uwa kabiri.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Nk’umusozo cyangwa ibuye risoza ry’igihe cy’imyaka 46 Kristo yamazemo yubaka urusengero rw’Abamilerite rw’umumarayika wa mbere n’uwa kabiri, iryo buye risoza ryagombaga guhinduka ibuye ry’ifatizo ku murimo wa Kristo wo kubaka urusengero rw’abihumbi ijana na mirongo ine na bane. Iryo buye ry’ifatizo ryashyizweho mu mwaka wa 1844 nk’umucyo wo kumurikira inzira ijya mu ijuru, kandi ni yo mpamvu ubwoko bw’Imana ku iherezo ry’isi bugomba gusubira ku “nzira za kera” kugira ngo bubone uburuhukiro. Nibwisubiza kandi igihe buzisubizaho amateka y’abapayiniya b’Abamilerite, buzabona ko ubutumwa bw’Induru yo mu Gicuku bwari impinga y’amateka y’ifatizo. Induru yo mu Gicuku yari ukwigaragaza kwo gusukwa kwa Mwuka Wera. Iyo umuntu asubiye ku “nzira za kera” akabona “umucyo urabagirana” washyizweho mu ntangiriro cyangwa ku ngingo y’ifatizo y’inzira, abona Induru yo mu Gicuku, Yeremiya we yita “uburuhukiro.”

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Bari bafite umucyo urabagirana washyizwe inyuma yabo mu itangiriro ry’inzira, uwo marayika yambwiye ko wari ‘ijwi ryo mu gicuku.’ Uwo mucyo wamurikiraga inzira yose uko yakabaye, kandi ugatanga umucyo ku birenge byabo, kugira ngo batagwa.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Niba bakomezaga amaso kuri Yesu, wari imbere yabo rwose, abayobora aberekeza ku murwa, babaga batekanye. Ariko bidatinze bamwe barananiwe, maze bavuga ko uwo murwa ukiri kure cyane, kandi ko bari biteze ko baba barawugezemo mbere. Nuko Yesu akabatera ubutwari azamura ukuboko Kwe kw’iburyo kwuzuye ikuzo, maze muri uko kuboko hagaturukamo umucyo wazungazungaga hejuru y’itsinda ry’abategereje ukuza Kwe, na bo bagasakuza bati, ‘Alleluia!’ Abandi bo bahubutse guhakana umucyo wari inyuma yabo, bavuga ko atari Imana yari yabagejeje aho hose. Umucyo wari inyuma yabo urazima, usiga ibirenge byabo mu mwijima mwinshi rwose, maze barasitara, babura kubona ikimenyetso n’Imana Yesu, maze bahanantuka bava mu nzira bajya hasi mu isi y’umwijima n’ubugome yari munsi yabo.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Ihuriro ry’amateka y’Abamillerite ni ryo buye ry’urufatiro rw’amateka y’abihumbi ijana na mirongo ine na bine. Uhereye ku itangiriro ry’abamarayika batatu mu 1798 kugeza igihe itorero rinogejwe rihagurutswa mu isohozwa ry’ikorwa ryo kwezwa kw’aheranda ku gihe cy’itegeko ryo ku Cyumweru, inzira imurikirwa n’ubutumwa bw’Induru yo Mu Gicuku, kuko uwo mugani werekeye ku Bwadivantisiti, n’ukuntu Imana ihagurutsa ubwoko kugira ngo bugaragaze imico yayo mu buryo butunganye uko igihe cy’imbabazi ku bantu kigana ku musozo mu gihe cy’ikibazo cy’itegeko ryo ku Cyumweru.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Mu nzira, Yesu ni We uyoboye kandi akomeza kumurikira iyo nzira azamura ukuboko kwe kw'iburyo kw'icyubahiro. Bityo rero, hari umucyo mwinshi ku itangiriro ry'iyo nzira n'umucyo mwinshi uyobora ujya ku mperuka y'iyo nzira. Yesu, nk'Alufa na Omega, yerekana iherezo afatanyije n'itangiriro, bityo umucyo uri ku mpera zombi z'iyo nzira ni ubutumwa bw'Ijwi ryo mu Gicuku.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Malayika wa mbere yaje mu wa 1798, atangaza ko igihe cy’urubanza rwe cyari kigeze, “Avuga ati … igihe cy’urubanza rwe kirageze.” Igihe cy’urubanza cyageze mu wa 1798, kandi igihe cyatangiraga, ishyingiranwa hagati ya Kristo n’umugeni we mushya—Adiventisime y’Abamilerite b’i Filadelifiya—ryaratangiye. Kristo yagombaga gushyingirwa ku wa 22 Ukwakira 1844, kandi kuva mu wa 1798 kugeza mu wa 1844 umugeni yarateguwe. Umugeni yari uw’i Filadelifiya, kuko nta gucirwaho iteka kwari ku mugeni wa Kristo, kuko yiteguye ubwe—yari aboneye. Itangazo ry’urubanza ni ryo tangazo ry’ishyingiranwa mu ntangiriro mu wa 1798, ryageze ku musozo mu wa 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Urumuri rw’ifatizo n’urumuri rw’ibuye risoza inyubako by’umutwe w’Abamilerite bwari ubutumwa butangaza ubukwe—ubutumwa bw’Induru yo mu Gicuku. Induru yo mu Gicuku yari urufatiro n’ibuye risoza amateka y’umumarayika wa mbere n’uwa kabiri kimwe n’amateka y’Abamilerite, kandi ibuye risoza amateka y’Abamilerite ni ryo buye ry’ifatizo ry’amateka y’abihumbi ijana na mirongo ine na bine, kandi ni na ryo buye risoza. Kubaka urusengero birangira igihe ibuye risoza rishyizweho, kandi umurimo wo gushyiraho iryo buye rya nyuma “ritangaje” watangiye muri Nyakanga 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Hariho isohozwa ry’ubuhanuzi ritandukanye rizubaka ibuye risoza inyubako, nyamara kandi iryo buye risoza inyubako rihagarariye n’umusozo w’ubutumwa. Pentekote yari ibuye risoza inyubako ry’ubutumwa bw’igihe cya Pentekote, nk’uko umucyo w’“ibihe birindwi” waje unyuze mu ikaramu ya Hiram Edson mu 1856 wari ugenewe kuba ibuye risoza inyubako ry’ubutumwa bwa Miller, kuko ukuri kwa mbere kw’ifatizo Miller yavumbuye kwari “ibihe birindwi.” Mu 1856, kwanga umucyo mushya w’ukuri kw’ibuye risoza inyubako byari bihwanye no guhitamo gupfira mu butayu bwa Lawodikiya, nk’uko Isirayeli ya kera yari yarabigenje mu gihe cy’imyaka mirongo ine. Ibi bigaragaza ukwezi kwa Nyakanga 2023 nk’umwaka wa 1856, ari wo mwanya wo guhindukira uva i Filadelifiya ujya i Lawodikiya mu mateka y’Abamillerite no guhindukira mu cyerekezo gihabanye uva i Lawodikiya ujya i Filadelifiya mu mateka y’abihumbi ijana na mirongo ine na bine. Kristo ntiyarongoye umugore wanduye mu 1844, kuko yari uwo muri Filadelifiya, kandi azarongora umugeni uturutse i Filadelifiya ku itegeko ryo ku Cyumweru. Ariko mbere na mbere agomba kubanza kwitegura. Mbese wowe uriteguye?

> Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

> Ntimutinye, mukumbi muto; kuko byashimishije So kubaha ubwami. Luka 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Ku wa 22 Ukwakira 1844, Umwami yarongoye umugeni yari yarateguye ngo amukurikire mu mateka y’umumarayika wa gatatu, no muri byose umumarayika wa gatatu ahagarariye; ariko mu 1863 amateka y’umumarayika wa gatatu yerekejwe mu butayu bwa Laodikiya. Amateka yo kuva mu 1844 kugeza mu 1863 ahagarariye igihe cy’umumarayika wa gatatu, bityo agatanga ishusho y’abakobwa b’inkumi b’abapfu mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Abo bakobwa b’inkumi ni ingano n’urumamfu biri gutandukanywa n’ubutumwa bwashushanyijwe n’abamarayika—kuko ari abamarayika bakora umurimo wo gutandukanya.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Maze mbona marayika wa gatatu. Marayika wari unyiherekeje aravuga ati: ‘Igikorwa cye giteye ubwoba. Inshingano ye irakomeye cyane. Ni we marayika ugomba kurobanura ingano mu byatsi bibi, no gushyiraho ikimenyetso, cyangwa guhambira, ingano kugira ngo zishyirwe mu kigega cyo mu ijuru. Ibi bintu byagombye gufata intekerezo zose, no kwitabwaho kose.’” Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Ubutumwa bw’abamarayika batatu bwo mu Byahishuwe 14 ni ubutumwa bw’imvura y’itumba butandukanya kandi bugahuza ayo matsinda yombi.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> Yohana yeretswe ibintu by’ingirakamaro byimbitse kandi bikangura umutima mu mibereho y’itorero. Yabonye uko ubwoko bw’Imana buhagaze, akaga kabugarije, intambara zabwo, n’agakiza kabwo ka nyuma. Yanditse ubutumwa bwo ku iherezo bugomba kweza isarura ryo ku isi, yaba nk’imiganda ijyanwa mu kigega cyo mu ijuru cyangwa nk’imifungo y’inkwi igenewe umuriro w’irimbuka. Yahishuriwe ingingo zifite akamaro gakomeye cyane, by’umwihariko ku itorero rya nyuma, kugira ngo abazava mu buyobe bakagarukira ku kuri bigishwe ibyerekeye akaga n’intambara biri imbere yabo. Nta n’umwe ukwiriye kuguma mu mwijima ku byerekeye ibigiye kuba ku isi.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Ni “amagambo y’ukuri” ari muri iki gihe “ubutumwa bwo gusoza bugomba kwemeza isarura,” kandi ari yo atandukanya ayo matsinda yombi. Uwo murimo kandi ni na wo murimo w’“umuntu ufite uburoso bwo gukuraho ivumbi” wo mu nzozi za Miller.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Uwo ifuni rye riri mu kuboko Kwe, kandi Azasukura neza igorofa rye, maze ingano Ze azizane mu kigega.’ Matayo 3:12. Icyo cyari kimwe mu bihe byo kwezwa. Binyuze mu magambo y’ukuri, umucafu watandukanwaga n’ingano. Kubera ko benshi bari ab’iby’ubusa cyane kandi bihandagazagaho gukiranuka kwabo ku buryo badashoboraga kwemera gucyahwa, kandi bakunda isi cyane ku buryo batashoboraga kwakira imibereho yo kwicisha bugufi, benshi baramuhindukiriye Yesu. Na n’ubu benshi baracyakora ikintu nk’icyo. Uyu munsi imitima y’abantu irageragezwa nk’uko ba bigishwa bageragejwe mu isinagogi y’i Kaperinawumu. Iyo ukuri kugejejwe ku mutima, babona ko imibereho yabo idahuye n’ubushake bw’Imana. Babona ko bakeneye guhinduka rwose muri bo ubwabo; ariko ntibaba bashaka kwemera umurimo wo kwiyanga. Ni cyo gituma barakara iyo ibyaha byabo bishyizwe ahagaragara. Bagenda bacitse intege kandi bababaye, nk’uko ba bigishwa bavuye kuri Yesu bitotomba bati, ‘Iri jambo rirakomeye; ni nde wabasha kuryumva?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Guhera ku gutenguha gukomeye ko mu 1844, ibimenyetso n’ibyabaye kugeza mu 1863 bihagarariye amateka ya 9/11 kugeza ku itegeko ryo ku Cyumweru. Murabaza muti, kuki 1844 ari 9/11?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Ibyanditswe bya Mushiki wa White birasobanutse ko marayika wa gatatu yaje ku wa 22 Ukwakira 1844, ariko kandi yaje no mu 1888, ari byo bishushanya 9/11. Icy’ingenzi kurushaho, abahanuzi bose batandukanya by’umwihariko amateka nyir’izina ya 9/11 kugeza ku itegeko ryo ku Cyumweru; bityo si ubuhamya bwa babiri cyangwa batatu, ahubwo ni ubuhamya buhujwe bwa buri mutangabuhamya wese wo mu Ijambo ry’Imana ko kuva kuri 9/11 kugeza ku itegeko ryo ku Cyumweru ari cyo gihe “ingaruka ya buri yererekwa” isohora.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Amateka yo kuza no gusozwa k’umumarayika wa gatatu yari kuva mu 1844 kugeza mu 1863, kandi agereranya igihe cy’imirimo itangaje y’Imana kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru. Ayo mateka kandi agereranywa na 1840 kugeza mu 1844, kandi muri uwo murongo 1840 ni yo alfa naho 1844 ikaba omega. Mu murongo wa 1844 kugeza mu 1863, 1844 ni yo alfa naho 1863 ikaba omega. 1844 ni yo yombi, alfa na omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Umusaraba ujyanye na 1844, kandi Alufa na Omega yasutse amaraso Ye ku musaraba. Uhereye kuri 9/11 (1840) tubona mu Ibyahishuwe igice cya cumi hatangwa amateka atangirana na Yohana arya agatabo gato mu 1840, hanyuma hakaza ugucika intege mu nda ye mu 1844. Kurya ni yo ntangiriro; inda ni yo igaragaza iherezo. Umurongo wa nyuma w’igice cya cumi ugereranya ayo mateka asubirwamo mu mateka y’abihumbi ijana na mirongo ine na bine.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

> Nuko ntera icyo gitabo gito mu kuboko kw’umumarayika, ndagirira; mu kanwa kanjye cyari kiryoshye nk’ubuki, ariko nkiriye, inda yanjye irarura. Arambwira ati: Ugomba kongera guhanurira imbere y’amoko menshi n’amahanga n’indimi n’abami. Ibyahishuwe 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Ibyahishuwe igice cya cumi n’igitabo cya Habakuki igice cya kabiri bihagarariye ibice bibiri bitanga ubuhamya ku gihe cy’ubuhanuzi cyo mu 1840 kugeza mu 1844. Amateka yo kuva mu 1844 kugeza mu 1863 atangirira ku kimenyetso cy’inzira cy’ugucika intege, hagakurikiraho gutatanywa, maze gukurikirwa no gukoranywa. Muri icyo gihe amateka y’ubuhanuzi y’ameza abiri ya Habakuki asozwa ubwo imeza ya kabiri yacapwaga mu 1849 kandi igatangazwa mu mahanga mu 1850. Igihe cy’ameza ya Habakuki cyari kuva muri Gicurasi 1842, ubwo igishushanyo cya 1843 cyatangazwaga, kandi icyo gihe cy’ubuhanuzi cyarangiye aho cyatangiriye, ari ho ku itangazwa ry’imwe mu meza abiri ya Habakuki. Igishushanyo cya 1843 ni alufa, naho igishushanyo cya 1850 ni omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Mu mwaka wa 1856 Hiram Edson yanditse urukurikirane rw’inyandiko zazamuye ku rwego rushya gusobanukirwa kwa William Miller ku byerekeye “ibihe birindwi.” Umurimo wa Edson wari omega y’umurimo wa Miller, uzamura ukuri k’ifatizo kwa Miller kugeza ku mwanya w’ibuye ryo ku mutwe, ryari rigenewe guha imbaraga ubwoko bw’Imana. Umucyo wa Miller ku “bihe birindwi” wari alpha, kandi umucyo wa Edson ku “bihe birindwi” wari omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Mu 1863 uwo muryango wahindutse itorero ryari kuzavukamo, ku iherezo, undi muryango uvuye mu mubiri waryo bwite, nk’uko Abamillerite bavuye mu Baporotesitanti, kandi nk’uko abigishwa bavuye mu Buyuda bakinjira mu Bukristo, kandi nk’uko Yosuwa na Kalebu bavuye mu bwoko bw’abantu b’isezerano rya mbere bari baragenewe gupfira mu butayu.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Muri ayo mateka nyir’izina, (1844 kugeza 1863) ihembe rya Repubulikani ry’inyamaswa yo ku isi rinyura mu ntambara ihwanye n’iyo, amaherezo igaturika ikavamo Intambara y’Abanyagihugu, iyo abahanga bose mu mateka bemeranya ko yageze hagati yayo mu 1863 binyuze ku Itangazo rya Lincoln ryo Kubohora Imbata. Lincoln ahagarariye perezida wa mbere wa Repubulikani, warahiye indahiro y’Ubuyobozi bw’Igihugu akurikiye perezida w’Umudemokarate mubi kurusha abandi bose mu mateka kugeza icyo gihe. Nyuma yaho yarishwe. Ibi bimenyetso byose by’ubuhanuzi, hamwe n’ibindi, byongeye gusubirwamo kuri perezida wa nyuma wa Repubulikani.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Igihe cyo kuva mu 1844 kugeza mu 1863 cyarimo gutatanywa no gukoranirizwa hamwe. Umwaka wa 1863 ugereranya itegeko ryo ku Cyumweru, bityo gutatanywa kwabaye mu 1844 ni ko gutatanywa kwonyine kugeza mu 1863, igihe Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya batatanyirijwe mu butayu bwa Lawodikiya. Umwaka wa 1844 wabyaye gutatanywa kandi 1863 na wo wabyaye gutatanywa, bityo bigahamiriza ukuri kw’uko ayo mateka ari ikimenyetso cy’ubuhanuzi cyamaze kumenyekana, kuko atangirana no gutatanywa kwa alufa mu 1844 kandi agasozwa no gutatanywa kwa omega mu 1863. Gutatanywa kwa mbere kwageze ku wa 18 Nyakanga 2020 kandi gutatanywa kwa nyuma kwa omega kuzasohora ku itegeko ryo ku Cyumweru.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Igihe kiraje ubwo tuzatandukanywa maze tugasandazwa hirya no hino, kandi buri wese muri twe azasabwa guhagarara adafite amahirwe yo gusabana n’abafite ukwizera nk’ukwacu kw’igiciro cyinshi; kandi se mwashobora mute guhagarara keretse Imana iri iruhande rwanyu, kandi mukaba muzi yuko ari Yo ibayobora ikanabarinda?” Review and Herald, March 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Ntabwo bihagije ko Imana ihagarara “iruhande rwawe”; ugomba no “kumenya ko ari Yo ikuyobora kandi ikakwereka inzira.” Ubu kuri ni ingingo y’ubuhanuzi igereranywa n’amagambo anyuranye ashingiye ku gihe “muzamenyera Uwiteka.”

> And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

> Kandi muzarya muhage, muhazwe, kandi muhimbaze izina ry’Uwiteka Imana yanyu, wabagiriye ibitangaza; kandi ubwoko bwanjye ntibuzigera bumwazwa isoni. Nuko muzamenya yuko ndi hagati muri Isirayeli, kandi yuko ndi Uwiteka Imana yanyu, nta yindi ibaho; kandi ubwoko bwanjye ntibuzigera bumwazwa isoni. … Ni ko muzamenya yuko ndi Uwiteka Imana yanyu ituye i Siyoni, umusozi wanjye wera; icyo gihe Yerusalemu izaba iyera, kandi abanyamahanga ntibazongera kuyinyuramo ukundi. Yoweli 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Iyo Yerusalemu ibaye iyera, iba ari itorero rinesheje, kuko itorero rirwanira ukwizera risobanurwa nk’itorero rigizwe n’ingano n’urumamfu; kandi igihe “nta banyamahanga bazongera kuhanyura” muri “Yerusalemu” “ukundi,” ubwoko bw’Imana “buzamenya” “ko ari we uriyobora kandi uyobora.” Barabizi, kuko ari bo basohoje isengesho rya “incuro ndwi,” rikubiyemo kwatura ko Imana itari yarakuyoboraga igihe wari Umunya-Lawodikiya, ariko igihe uhindutse Umunya-Filadelifiya uzamenya “ko ari we uriyobora kandi uyobora” kandi ko Imana iri “hagati ya Isirayeli.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Gutatana kwa alfa (ugucika intege) ko ku ya 19 Mata na gutatana kwa omega (ugucika intege) ko ku ya 22 Ukwakira birangwa n’igitabo cya mbere cyasohotse ku mugaragaro nyuma y’ugucika intege gukomeye ko ku ya 22 Ukwakira. Itangazabumenyi ni ikimenyetso cy’ubuhanuzi mu mateka y’Abamillerite no mu mateka y’ubuhanuzi ya Leta Zunze Ubumwe za Amerika, bityo rero ikintu cya mbere cyatangajwe ku mugaragaro nyuma ya 1844 ni ikimenyetso cy’inzira cy’ayo mateka, kandi icyo kimenyetso cy’inzira kigaragaza gutatana.

## 1847—The Remnant Scattered Abroad

1847—Ahasigaye Basigaye Batataniye Hirya no Hino

> “A Word to the ‘Little Flock.’

> “Ijambo rigenewe ‘Ubushyo Buto.’”

> “The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

> “Ingingo zikurikira zandikiwe The Day-Dawn, cyasohokaga i Canandaigua, New York, na O. R. L. Crosier. Ariko kuko icyo kinyamakuru kitagisohoka ubu, kandi kuko tutazi niba kizongera gusohoka, bamwe muri twe bo muri Maine babonye ko ari byiza kurushaho ko zitangwa muri ubu buryo. Ndashaka gukangurira umutima w’‘umukumbi muto’ kuri ibyo bintu bizaba vuba cyane kuri iyi si....”

> “The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

> “Umusomyi azaba yarabonye ko ubutumwa butatu bwanditswe na Madamu E. G. White bwashyizwe mu gitabo A Word to the ‘Little Flock.’...”

> “The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

> “Itumanaho rya kabiri rya Madamu White, riboneka ku mapaji ya 14–18, ni inkuru y’iyerekwa rye rya mbere ifite umutwe uvuga ngo, Ku Basigaye Batataniye Hirya no Hino. Ibi byanditswe ku wa 20 Ukuboza 1845, nk’urwandiko rw’umwihariko rwagenewe Enoch Jacobs, kandi byabanje gutangazwa n’uwarwakiriye mu kinyamakuru The Day-Star cyo ku wa 24 Mutarama 1846. Hanyuma ku wa 6 Mata 1846, byongeye gucapwa mu ishusho y’urupapuro rwihariye na James White na H. S. Gurney. Uko ayo magambo agaragara mu gitabo A Word to the ‘Little Flock,’ usibye gusa impinduka nke z’ihinduramikorere n’inyongera z’imirongo y’Ibyanditswe Byera, ni ko ahura rwose n’inkuru yuzuye y’iryo yerekwa nk’uko ryabanje gucapwa.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

Umwaka wa 1844 uranga ukuza k’umumarayika n’ukutenguhwa. Mu 1845 ni ho iyerekwa rya mbere ryanditswe, kandi risohorwa mu 1846. Iyerekwa rya mbere ryari iry’“abasigaye batataniye hirya no hino.” Ndashidikanya ko uwo muhanuzikazi w’ingimbi utarashyingirwa yari azi, igihe yandikaga iyerekwa rye rya mbere, ko kimwe mu biranga by’ubuhanuzi by’“abasigaye” ari uko abo basigaye, kubera ngombwa y’ubuhanuzi, bagombaga “gutatanira hirya no hino,” nk’kimwe mu biranga ibihumbi ijana na mirongo ine na bine. Mu 1846, Abawhite barashyingiranywe, bityo izina rya nyuma rya Ellen rihinduka White. Muri uwo mwaka kandi, Abawhite batangiye kwezwa Isabato y’umunsi wa karindwi. Mu 1846, isezerano rigaragazwa nk’iryamaze kwemezwa burundu; ubukwe bw’ubuhanuzi bwatangiye mu 1844 bwaruzuye mu 1846; maze mu 1847 igitabo cya mbere cyemewe ku mugaragaro kiracapwa kandi kiroherezwa.

## May, 1850

Gicurasi, 1850

> “DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

> “MUSOMYI NKUNDWA—Intego yanjye muri iri sesengura yabaye iyo gushyira ahagaragara ikosa hakoreshejwe umucyo w’ukuri kwera....”

> “In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

> “Mu gushyikiriza uyu murimo muto umukumbi watatanye, nashohoje inshingano yanjye kuri bo muri uru rwego, kandi Imana yongereho umugisha wayo. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Igitabo cyanditswe na James White kigaragaza ko abo yabwiraga bari bakiri umukumbi wasabagiye hirya no hino, ariko kandi ni no kuburanira Isabato y’umunsi wa karindwi. Ubu ni ubutumwa bw’umumarayika wa gatatu bukiri mu buhinja, mu byerekeye uko Abadivantisiti ba Millerite basobanukirwaga Isabato n’umumarayika wa gatatu. Cyasohowe muri uwo mwaka umwe n’uwo imbonerahamwe yo mu 1850 yasohowemo, kandi byombi hamwe bigereranya guhagurutsa ingabo z’Umwami ku bw’ikibazo cyegereje cy’itegeko ryo ku Cyumweru. Yesu buri gihe agaragaza iherezo ahereye ku ntangiriro, kandi abatanze ubutumwa mu 1844 bakoresheje imbonerahamwe yo mu 1843, bari bashushanya mbere abari kuzatanga ubutumwa bakoresheje imbonerahamwe yo mu 1850. Mu ntangiriro y’igihe cy’ameza abiri ya Habakuki, abantu batangazaga ubutumwa bw’icyo gihe bafatanyije n’ameza ya Habakuki, kandi mu 1850 James White arimo atanga ubutumwa bw’umumarayika wa gatatu afatanije n’imbonerahamwe yo mu 1850. Iyo mbonerahamwe yakozwe na Mwene Data Nichols mu gihe cya 1849, igihe James na Ellen White babanaga na Mwene Data Nichols. James White yari afitanye isano rya bugufi n’ikorwa ry’imbonerahamwe yo mu 1850, kandi muri uwo mwaka ni bwo yatangiye kwamamaza ubutumwa bw’umumarayika wa gatatu.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “Ku wa 23 Nzeri [1850], Umwami yanyeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye b’ubwoko bwe, kandi ko imihati ikwiriye kongerwa incuro nyinshi muri iki gihe cyo kwegeranywa. Mu gihe cyo gutatanywa, Isirayeli yarakubiswe kandi irashishimurwa; ariko noneho, mu gihe cyo kwegeranywa, Imana izakiza kandi izapfuka ibikomere by’ubwoko bwayo. Mu gihe cyo gutatanywa, imihati yakorwaga yo gukwiza ukuri yagiraga umumaro muke cyane, ikagera kuri bike cyane cyangwa ntigire icyo igeraho; ariko mu gihe cyo kwegeranywa, ubwo Imana yashyizeho ukuboko kwayo kugira ngo ikoranye abantu bayo, imihati yo gukwiza ukuri izagera ku ngaruka yagenewe. Bose bakwiriye kuba umwe kandi bagire ishyaka muri uwo murimo. Nabonye ko biteye isoni ko hagira n’umwe uvuga iby’igihe cyo gutatanywa nk’ingero zo kutuyobora ubu muri iki gihe cyo kwegeranywa; kuko niba Imana ntacyo yadukorera ubu kirenze icyo yakoze icyo gihe, Isirayeli ntiyakwigera ikoranywa. Ni ngombwa kimwe ko ukuri gutangazwa mu kinyamakuru nk’uko kubwirizwa.” Review and Herald, 1 Ugushyingo 1850.

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

> “Igitekerezo kivuga ko Uwiteka ‘yari yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko Bwe,’ ku rupapuro rwa 74, cyerekeza gusa ku bumwe n’imbaraga byigeze kubaho hagati y’abari bategereje Kristo, no ku kuba yari yatangiye kongera guhuza no kongera guhagurutsa ubwoko Bwe.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Mushiki w’Agaciro White, mu gitabo cya Early Writings, arimo asobanura uwo murongo wo mu Review and Herald, afatanyije no gukoresha amagambo y’umuhanuzi Yesaya igihe yavugaga ati: “Uwiteka yeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe.” Yarambuye ukuboko Kwe mu 1850. Igihe yakusanyirizaga abo bantu Ahera Cyane ku wa 22 Ukwakira 1844, byari ku musozo wo gutatanywa kwabaye kuva mu 677 M.K. kugeza ku wa 22 Ukwakira 1844. U Buyuda bw’ukuri bwari butuye mu gihugu cy’ikuzo cy’ukuri bwatatanyijwe imyaka 2520 hakurikijwe “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu mu 677 M.K. Ku musozo w’iyo myaka 2520, Isirayeli yo mu buryo bw’umwuka yakusanyijwe ku wa 22 Ukwakira 1844, maze bahita bongera gutatanywa, kandi uko gutatanywa kwasojwe igihe Uwiteka yongeye kurambura ukuboko kwe ubwa kabiri. Arabakusanya ubwa kabiri muri uwo murongo kugira ngo asohoze ibintu bibiri: “gupfuka ibikomere by’ubwoko bwe” no “guhagurutsa” ubwoko bwe.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Hanyuma mbona marayika wa gatatu. Marayika wahoraga amperekeza aravuga ati: ‘Ijambo rye riteye ubwoba, umurimo we uteye ubwoba cyane. Ni we marayika ugomba kurobanura ingano n’urukungu, no gushyiraho ikimenyetso ku ngano cyangwa kuzikomeza kugira ngo zijyanwe mu kigega cyo mu ijuru.’ Ibyo bintu bikwiriye gufata ibitekerezo byose, n’ubwitonzi bwose. Nongeye kwerekwa ko ari ngombwa ko abizera ko turi kwakira ubutumwa bwa nyuma bw’imbabazi, bitandukanya n’abakira cyangwa banywa amakosa mashya uko bukeye. Nabonye ko haba abakiri bato cyangwa abakuru batagomba kujya mu materaniro y’abari mu buyobe no mu mwijima. Marayika aravuga ati: ‘Reka ubwenge buhagarike gutindana ku bintu bidafite umumaro.’” Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Iteraniro rya kabiri ryatangiye mu mwaka wa 1850 ryashushanyaga gushyirwaho ikimenyetso no kubohwa kw’ubwoko bw’Imana, uko buzamurwa “bukanahagurutswa” nk’ibendera. Umwaka wa 1850 ugaragaza igihe Umwami akoranyirizamo hamwe ibihumbi ijana na mirongo ine na bine. Kubera impamvu y’ihanuzi byari ngombwa ko babanza gutatanywa mbere y’uko bakoranywa. Bityo rero, “iminsi itatu n’igice” yo mu Ibyahishuwe 11:11, ishushanya 1260, ari na yo gice cya 2520, kandi igasobanura ugutatanywa kwakurikiye tariki ya 18 Nyakanga 2020. Ibyahishuwe 11:11 bihagarariye iteraniro rya kabiri ry’abagomba kuba ibihumbi ijana na mirongo ine na bine n’ibendera rizamurwa rikerekwa amahanga, nk’uko byavuzwe muri Yesaya 11:11!

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> Kandi muri uwo munsi hazabaho umuzi wa Yesayi, uzahagarara nk’ibendera ry’amahanga; abanyamahanga bazawushakashakaho: kandi uburuhukiro bwe buzaba ubw’icyubahiro.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> Kandi bizaba kuri uwo munsi, Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe, abazaba barokotse, abakure muri Ashuri, no muri Egiputa, no muri Pathrosi, no muri Kushi, no muri Elamu, no muri Shinari, no muri Hamati, no mu birwa byo mu nyanja.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

> Kandi azamanurira amahanga ibendera, kandi azakoranya abirukanywe bo muri Isirayeli, maze ateranyirize hamwe abatatanijwe bo muri Yuda, abakure ku mpera enye z’isi. Yesaya 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Mu mwaka wa 1850, Umwami yarambuye ukuboko kwe ubwa kabiri kugira ngo akoranye abantu batangazaga ubutumwa bw’umumarayika wa gatatu bufatanyije n’ubutumwa bw’Induru yo mu Gicuku, nk’uko bigaragazwa n’ameza abiri ya Habakuki. Mu kwezi kwa Nyakanga 2023, Umwami yarambuye ukuboko kwe ubwa kabiri kugira ngo akoranye abantu batangazaga ubutumwa bw’umumarayika wa gatatu bufatanyije n’ubutumwa bw’Induru yo mu Gicuku, nk’uko bigaragazwa n’ameza abiri ya Habakuki. Byombi, 1850 na Nyakanga 2023, bigaragaza gukoranwa kw’“abasigaye bo mu bwoko bwe,” nk’uko Yesaya abivuga mu murongo wa 11 w’igice cya 11. Umurongo wa 11 uri hagati y’umurongo wa 10 n’uwa 12, kandi iyo mirongo yombi igaragaza kuzamurwa kw’ibendera ku isi.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Buri muri iyi mirongo uko ari itatu hagaragazwa ibendera ry’ikirango, nubwo umurongo wo hagati ubavuga nk’“abasigaye.” Abo basigaye aho bateranywa ubwa kabiri, kandi umubare w’imiryango bakurwamo ni umunani. “8” ntihagararira gusa abari mu nkuge ya Nowa bavuye mu isi ya kera bajya mu isi nshya batabonye urupfu, ahubwo “8” inahagararira abari itorero rya munani rikomoka kuri ya arindwi. Abahamya babiri bo mu Byahishuwe 11:11 ni abamaze kuzurwa. Umubare “8” ni ikimenyetso cy’izuka, ikimenyetso cy’abantu ibihumbi ijana na mirongo ine na bine, ikimenyetso cy’umubatizo, kandi ni ikimenyetso cy’abava i Lawodikiya bakajya i Filadelifiya maze bakaba ibendera ry’ikirango rya Yesaya ku mahanga. Uwiteka arambura ukuboko Kwe ubwa kabiri mu mwaka wa 1850 kugeza ku wa 1865, hanyuma akongera kubikora muri Nyakanga 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Mu 2023, habonetse umucyo mushya ku bihe birindwi nk’uko byagenze no mu 1856. Igihe cyo mu 1856 kugeza mu 1863 kigereranya amateka y’abo ibihumbi ijana na mirongo ine na bine, igihe Uwiteka ahagurutsa ubwoko Bwe busigaye nk’ingabo.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Yesaya 11:11 ihuye neza rwose n’Ibyahishuwe 11:11, na byo bikaba bihuye neza rwose na Daniyeli 11:11. Yesaya na Yohana barimo berekana amateka yo imbere, naho Daniyeli akerekana amateka yo hanze. Umurongo wa Daniyeli wo hanze wo muri 11:11 ugendana n’umurongo wa Yohana wo imbere wo muri 11:11, kandi Yesaya 11:11 igaragaza ibendera ry’umurongo wo imbere uhamagara izindi ntama z’Imana ngo zisohoke mu murongo wo hanze. Palmoni yahambiriye hamwe ibi bice by’Ibyanditswe mu ipfundo ryiza, ibintu byashoboraga gukorwa gusa n’Uwo ari Umuremyi wa byose.

We will continue these things in the next article.

Tuzakomeza ibi bintu mu ngingo ikurikira.

## Dialogue with Artificial Information:

Ikiganiro n’Amakuru y’Ubukorano:

Does the math world find any significance in the number “11”?

Ese isi y’imibare ibona hari icyo umubare “11” usobanura cyihariye?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Yego, umubare 11 ufite ibintu byinshi by’ukuri bishishikaje kandi bifite akamaro mu mibare (birenze kuba gusa ari umubare w’ibanze). Dore iby’ingenzi abakunda imibare n’abahanga mu mibare bakunze kugaragaza:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 ni umubare wa gatanu mu mibare y’inyamibarefatizo, ni wo mubare muto w’imibarefatizo y’imibare ibiri, kandi ni wo mubarefatizo wa mbere usomwa kimwe uhereye ibumoso ujya iburyo no uhereye iburyo ujya ibumoso muri sisitemu ya 10. “11” ni wo mubare muto wa repunit (umubare ugizwe n’uduce twisubiramo tw’1) uba ari umubarefatizo. Ni wo mubarefatizo wonyine w’imibare ibiri ufite imibare yombi isa. 11, 22, 33, 44 n’ibindi. Ibi bikora gusa kuri “11.” “11” ni exponent y’umubarefatizo wa Mersenne. Ikwirakwira ry’inyandiko za decimal rya 1/11 = 0.090909… rifite igihe cy’isubiramo kingana na 2 gusa, ariko 1/11 irazwi no mu bundi buryo: urukurikirane rw’imibarefatizo 11, 101, 1009, 10007, 100003, n’ibindi, rukunze kugaruka mu biganiro birebana n’imibarefatizo iri mu ruhererekane rwa arithmetic progression. Itsinda rya dihedral rifite urwego rwa 22 (ibisimetri bya poligoni isanzwe ifite impande 11) ririhariye kuko “11” ari wo mubarefatizo muto cyane ku buryo itsinda rya dihedral rigira imiterere idakurikiza ihinduranya, kandi idafite center, bikaba bifite akamaro muri group theory. Mu fizika y’inyigisho (string theory / M-theory), isanzure rikunze gushushanywa nk’iribaho mu bipimo 11 by’igihe n’umwanya, kandi abahanga mu bya fizika n’ababare bakorera muri icyo cyiciro bakunze kuvuga ku kwigaragaza kwa 11. “11” ni wo mubarefatizo wonyine usomwa kimwe impande zombi ufite imibare ibiri y’umubare; indi yose ifite umubare uhwanye w’imibare urenze 2 igabanywamo na 11, bityo ntibe imibarefatizo. Iyi ni theorem mu nyigisho z’imibare zishimishije.

Bottom line:

Mu by'ukuri:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Nubwo “11” idafite icyubahiro gikomeye nk’icya π, e, cyangwa golden ratio, ikomeza kugaruka kenshi nk’urugero ruto kurusha izindi cyangwa urwa mbere rw’ibintu byinshi bibaho (umubare wa mbere wa repunit prime, umubare wa mbere rukumbi wa palindromic prime ufite imibare ibiri iringaniye, kugaragara hakiri kare mu bimenyetso byinshi no mu ngero zivuguruza, ibipimo 11 muri M-theory, n’ibindi). Bityo rero, yego—isi y’imibare ifata 11 nk’umubare ufite akamaro.

> “He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

> “Uwahumekeye Ijambo ni we wari Umusobanuzi nyakuri w’Ijambo. Kristo yagereranyaga inyigisho ze yerekeza ibitekerezo by’abamwumvaga ku mategeko yoroshye ya kamere no ku bintu bisanzwe bari babona kandi bakoresha buri munsi. Bityo yayoboraga intekerezo zabo azikuye ku by’isi azigeza ku by’umwuka. Benshi ntibashoboye guhita bafata ibisobanuro by’imigani ye; ariko uko umunsi ku wundi bahuraga n’ibintu Umwigisha Mukuru yari yarahuje n’ukuri kwo mu by’umwuka, bamwe batangiye gusobanukirwa amasomo y’ukuri kw’Imana yari yarashatse kubacengezamo, maze bemera ukuri kw’ubutumwa bwe hanyuma bahindukirira ubutumwa bwiza.” Sabbath School Worker, 1 Ukuboza 1909.

> “Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

> “Bityo, ayobora ava ku bwami bw’ibya kamere ajya ku bwami bw’umwuka, imigani ya Kristo ni amahuza mu ruhererekane rw’ukuri ruhuza umuntu n’Imana, n’isi n’ijuru.” Christ’s Object Lessons, 17.

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