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

Igitabo cya Daniyeli - Nimero Ijana na Makumyabiri

Unveiling the Prophetic Signs: Understanding the Fulfillment of Biblical Prophecies

Guhishura Ibimenyetso by’Ubuhanuzi: Gusobanukirwa Isohozwa ry’Ubuhanuzi bwo muri Bibiliya

Author

Jeff Pippenger

Published

March 6, 2024

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The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.

Isohozwa ry’ibimenyetso byagereranywaga n’izuba, ukwezi, n’inyenyeri ryamaze gusobanurwa bihagije n’abanyamateka, n’abatangije Ukwizera kw’Abadivantisiti, ndetse no mu nyandiko za Mushiki wa White. Bimwe mu bimenyetso Yesu yavuzeho ntibimenyerewe nk’ibindi. Bake ni bo bemera ko “agahinda k’amahanga” kari “mu isi,” kagize isohozwa ryihariye. Nta busobanuro busobanutse bafite ku cyo ikimenyetso cyo kunyeganyezwa kw’“imbaraga zo mu ijuru” gisobanura, bitandukanye no kunyeganyezwa kw’imbaraga zo mu isi. Kandi bake mu Badivantisiti b’i Lawodikiya ni bo basobanukiwe ko “kuza” kwa “Umwana w’umuntu aza mu gicu” kwasohoye mu mateka y’Abamillerite.

> “The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’

> “Umunsi nyakuri n’isaha nyayo byo kuza kwa Kristo ntibyahishuwe. Umukiza yabwiye abigishwa be yuko na we ubwe atashoboraga kumenyesha isaha yo kuzongera kuboneka kwe. Ariko yavuze ibyabaye bimwe na bimwe byari kubafasha kumenya igihe ukuza kwe kwari hafi. Yaravuze ati: ‘Hazabaho ibimenyetso mu zuba no mu kwezi no mu nyenyeri.’ ‘Izuba rizijima, kandi ukwezi ntikuzatanga umucyo wako, kandi inyenyeri zo mu ijuru zizagwa.’ Kandi yavuze ko ku isi hazabaho ‘amakuba y’amahanga, ayoberwa icyo akora; inyanja n’imiraba biyogeza; imitima y’abantu icika intege kubera ubwoba no gutegereza ibyenda kugwira isi.’”

> “‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’

> “‘Kandi bazabona Umwana w’umuntu aza ku bicu byo mu ijuru afite imbaraga n’ubwiza bwinshi. Kandi azatumira abamarayika be bafite ijwi rikomeye ry’impanda, na bo bazakoranya intore ze bazikuye mu mpande enye z’isi, uhereye ku mpera imwe y’ijuru ukageza ku yindi.’

> “The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.

> “Ibimenyetso byo mu zuba, mu kwezi no mu nyenyeri byarasohoye. Uhereye icyo gihe, imitingito y’isi, inkubi z’umuyaga, imiraba y’inyanja idasanzwe, ibyorezo n’inzara byaragwiriye. Kurimbuka guteye ubwoba kurusha ibindi, guterwa n’umuriro n’umwuzure, kugenda gukurikirana vuba na bwangu. Ibyago bikomeye biteye ubwoba bibaho uko icyumweru gishize ikindi kigataha bituvugisha mu magambo akomeye yo kutuburira, bitangaza ko imperuka yegereje, ko bidatinze hagomba byanze bikunze kuba ikintu gikomeye kandi gifite iherezo ndakuka.

> “Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

> “Igihe cy’igeragezwa ntikizakomeza igihe kirekire cyane. Ubu Imana iri gukuraho ukuboko kwayo kwari gufashe isi. Imaze igihe kirekire ivugisha abagabo n’abagore ikoresheje Umwuka Wera wayo; ariko ntibumviye umuhamagaro. Ubu iri kuvugana n’ubwoko bwayo, kandi n’ab’isi, ibinyujije mu manza zayo. Igihe cy’izo manza ni igihe cy’imbabazi ku bantu batarabona uburyo bwo kumenya ukuri icyo ari cyo. Uwiteka azabarebana ubwuzu. Umutima wayo w’imbabazi urakabakabye; ukuboko kwayo kuracyarambuye kugira ngo ikize. Umubare munini uzemererwa kwinjira mu rugo rw’umutekano, abo muri iyi minsi y’imperuka bazumva ukuri ku ncuro ya mbere.” Review and Herald, November 22, 1906.

The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.

Amateka y’Abamilerite asubirwamo uko yakabaye rwose mu minsi y’imperuka. “Ibimenyetso” byaranze ukuza n’amateka y’umumarayika wa mbere, bishushanya “ibimenyetso” biranga ukuza n’amateka y’umumarayika wa gatatu. Imigendere yose yera y’ivugurura ihura n’imigendere y’umumarayika wa gatatu mu minsi y’imperuka.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Igikorwa cy’Imana ku isi kigaragaza, uko ibihe bisimburana, uguhura gutangaje muri buri vugurura rikomeye cyangwa mu rugendo rukomeye rw’idini. Amahame y’uburyo Imana ikorana n’abantu ahora ari amwe iteka. Imigendekere ikomeye yo muri iki gihe ifite ibyo ihwanye na byo mu yo mu bihe byatambutse, kandi ubunararibonye bw’itorero mu bihe bya kera bufite amasomo y’ingirakamaro cyane ku gihe cyacu.” The Great Controversy, 343.

The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.

Amateka ahagarariwe n’umumarayika ukomeye wo mu Ibyahishuwe 18, ni ay’umumarayika wa gatatu, kandi amateka ahagarariwe n’umumarayika wa gatatu agenda abangikanye n’amateka y’abamarayika ba mbere n’uwa kabiri bo mu mateka y’Abamilerite.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Imana yahaye ubutumwa bwo mu Ibyahishuwe 14 umwanya wabwo mu ruhererekane rw’ubuhanuzi, kandi umurimo wabwo ntugomba guhagarara kugeza ku iherezo ry’amateka y’iyi si. Ubutumwa bwa marayika wa mbere n’ubwa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kujyana bubangikanye n’ubu bukurikiraho. Marayika wa gatatu atangaza umuburo we mu ijwi rirenga. Yohana yaravuze ati: ‘Nyuma y’ibyo, nabonye undi marayika amanuka ava mu ijuru, afite ubutware bukomeye, kandi isi imurikirwa n’ubwiza bwe.’ Muri uku kumurikirwa, umucyo w’ubutumwa uko ari butatu wiyungamo.” The 1888 Materials, 803, 804.

The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.

Igikorwa cy’umumarayika wa mbere n’uw’umumarayika wa kabiri, gihuzwa n’igikorwa cy’umumarayika wa gatatu, na cyo kigaragazwa mu mugani w’abakobwa cumi b’isugi.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Nkunze kenshi umugani w’abakobwa cumi b’inkumi, batanu muri bo bakaba bari abanyabwenge, na batanu bakaba abapfu. Uwo mugani warasohoye kandi uzasohora uko wakabaye kose, kuko ufite icyo ureberaho by’umwihariko muri iki gihe, kandi, nk’ubutumwa bwa marayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’ibihe.” Review and Herald, 19 Kanama 1890.

The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.

Amateka agaragazwa mu Byahishuwe igice cya cumi cy’Igitabo cy’Ibyahishuwe agaragazwa nk’inkuba ndwi, kandi izo nkuba ndwi zigereranya ibyabaye mu gihe cy’amateka y’Abamilerite, ari yo mateka y’ubutumwa bwa marayika wa mbere n’uwa kabiri. Izo nkuba ndwi kandi zigereranya “ibyabaye byo mu gihe kizaza” bibaho mu minsi y’imperuka, kandi bisohozwa mu “rukurikirane” rumwe nk’urwo byasohorejwemo mu mateka y’Abamilerite.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …

> “Umucyo wihariye Yohana yahawe, kandi ukagaragazwa mu nkuba ndwi, wari ugushushanya kw’ibizabaho bizasohora mu butumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri. …”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Nyuma y’aho ayo nkuba ndwi avugiye amajwi yayo, Yohana ahabwa itegeko nk’iryo Daniyeli yahawe ku birebana n’igitabo gito ati: ‘Ufunge ibyo za nkuba ndwi zavuze.’ Ibyo birebana n’ibizaba mu gihe kizaza, bizahishurwa mu buryo bwabyo bukurikiranye.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.

Imigendekere yose y’ivugurura irajyana kandi irasa, kandi igomba guhurizwa hamwe “umurongo ku murongo,” kugira ngo igaragaze umutwe wa nyuma w’ivugurura w’abihumbi ijana na mirongo ine na bine. Umugani w’inkumi icumi ugaragaza imibereho y’imbere y’ubwoko bw’Imana mu rugendo rw’Abamilerite no mu rugendo rw’abihumbi ijana na mirongo ine na bine.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Umugani w’abakobwa cumi b’inkumi wo muri Matayo 25 na wo ugaragaza uburambe bw’abantu b’Abadiventisiti.” The Great Controversy, 393.

The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.

Umurimo n’ubutumwa by’Abamilerite kimwe n’abo ibihumbi ijana na mirongo ine na bine bihagarariwe n’abamarayika batatu bo mu Byahishuwe 14.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Nagize amahirwe y’igiciro cyinshi yo kugira ubunararibonye. Nagize ubunararibonye mu butumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu. Abamarayika bagereranywa baguruka hagati mu ijuru, babwira isi ubutumwa bw’umuburo, kandi bufite icyo buvuga mu buryo butaziguye ku bantu babaho mu minsi y’imperuka y’amateka y’isi. Nta n’umwe wumva ijwi ry’abo bamarayika, kuko ari ikimenyetso kigereranya ubwoko bw’Imana bukorana mu bwuzuzanye n’ijuru ryose. Abagabo n’abagore, bamurikiwe na Mwuka w’Imana kandi bejejwe n’ukuri, batangaza ubwo butumwa butatu uko bukurikirana.” Life Sketches, 429.

The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.

Ibyabayeho by’ubuhanuzi bigaragarirwa mu Ibyahishuwe igice cya cumi, bigaragarirwa n’inkuba ndwi. Ibyo byabaye bishyira ikimenyetso ahahuza iby’Imana n’ibya kimuntu. “Ibimenyetso” Kristo yagaragaje muri Matayo igice cya makumyabiri na kane, Mariko cumi na gatatu na Luka makumyabiri na rimwe bigaragaza “ibimenyetso” byatangije umutwe w’Abamilerite kandi bikaba ubuhamya bujyanye n’umurimo w’abihumbi ijana na mirongo ine na bane. Abihumbi ijana na mirongo ine na bane ntibazaryoha urupfu nk’uko byagereranyijwe na Enoki na Eliya. Ku wa 11 Nzeri 2001, “ikimenyetso” Kristo yagaragaje ko kiranga ukuza kw’igisekuru cya nyuma cy’amateka y’isi, kigaragazwa muri Luka igice cya makumyabiri na rimwe. Kuba muri iryo tsinda ryagereranyijwe na Enoki na Eliya, ryitwa abihumbi ijana na mirongo ine na bane, bisaba ko “ikimenyetso” n’ibyo byose kigereranya byamenyekana.

After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.

Yesu amaze kuyobora abigishwa Be anyuze mu mateka y’“ibimenyetso” byabimburiye ukwimuka kwa Millerite, hanyuma asubiramo kandi aragura ubuhamya Bwe bw’amateka, abushyiramo umugani wagereranyaga ayo mateka nyene.

> And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.

> Nuko arababwira umugani ati: Nimwitegereze igiti cy’umutini, n’ibindi biti byose; iyo bitangiye gutoha, murabibona maze mukamenyera ubwanyu ko icyi kiri hafi. Ni ko namwe, nimubona ibyo bintu bisohoye, mujye mumenya ko ubwami bw’Imana buri hafi. Ni ukuri ndababwira nti: Iki gihe cy’abantu ntikizashira ibyo byose bitarasohora. Ijuru n’isi bizashira, ariko amagambo yanjye ntazigera ashira. Luka 21:29–33.

Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.

Yesu atangira uwo mugani agaragaza itandukaniro riri hagati ya “umutini,” mu bumwe, na “ibiti byose.” “Umutini” ni abantu b’isezerano, ari bo mu minsi y’imperuka ari Uwadiventisimu y’i Lawodikiya, biyita ubwoko bw’insigarira bw’Imana. Ibindi “biti” byari abanyamahanga.

> “Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.

> “Zirikana umuvumo wavumwe ku giti cy’umutini, gishushanya ishyanga ry’Abayuda, ritwikiriwe n’amababi y’ukwiyemerera, ariko rikaburwaho imbuto. Umuvumo uvugirwa ku giti cy’umutini, gishushanya ikiremwa gifite inshingano z’imyifatire, gitekereza kandi gifite ubugingo, cyavumwe n’Imana, kikabaho nk’uko Abayuda babayeho imyaka mirongo ine nyuma y’iki gikorwa, nyamara gipfuye. Zirikana uti, ibindi biti, bishushanya abanyamahanga, ntibyali bitwikiriwe. Byari bidafite amababi, nta kwiyitirira kugira ubumenyi bw’Imana byagiraga. Igihe cyabyo cyo kwera imbuto cyari kitaragera.” Special Testimonies for Ministers and Workers, number 7, 59–61.

Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.

Uwadiventisime bw’i Lawodikiya bwo mu minsi y’imperuka bwavumwe, kuko nubwo bwiyita ubwoko bwasigaye bw’Imana, ukwiyemerera kwabwo nta mbuto kwera. Yesu arimo atanga ingingo ebyiri zihuriranye, ariko zitandukanye, muri uwo murongo. Arimo agaragaza itandukaniro riri hagati y’abiyita ubwoko bw’Imana n’abanyamahanga, badahamya ko bakomeza amategeko y’Imana cyangwa ko bafite Umwuka w’Ubuhanuzi, ari byo biranga abasigaye bo mu minsi y’imperuka, ibyo Uwadiventisime bw’i Lawodikiya bwiyemerera ko bukomeza. Amababi mu minsi y’imperuka agereranya ukwiyita abasigaye bavuzwe na Yohana mu gitabo cy’Ibyahishuwe.

> “The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.

> “Isi cy’amahanga cyagereranywaga n’ibiti by’imitini bitagira amababi kandi bitagira imbuto. Abanyamahanga, kimwe n’Abayahudi, bari batagira kubaha Imana; ariko bo ntibigeze bavuga ko bari mu butoni bw’Imana. Ntibiratanzeho kwiratana ko bafite ukwiyemeza mu bya Mwuka kuruta abandi. Bari impumyi rwose ku buryo no ku mirimo by’Imana. Kuri bo igihe cy’imitini nticyari kitaragera. Bari bagitegereje umunsi wari kuzabazanira umucyo n’ibyiringiro.” Signs of the Times, February 15, 1899.

The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.

Itandukaniro riri hagati y’igiti cy’umutini n’ibindi biti ryahawe n’irindi tandukaniro na Kristo. Igihe ibiti byagombaga kubumbura ku birebana n’imitini, cyari gitandukanye n’igihe ibiti by’Abanyamahanga byagombaga kubumbura. Mu minsi y’imperuka, “amatorero ahabwa ihamagarwa ribiri ritandukanye,” kandi ijwi rya mbere rituruka ku mumarayika wo mu Byahishuwe igice cya cumi n’umunani, rigaragaza igihe kubumbura kw’ab’igihumbi ijana na mirongo ine na bine kwagombaga kubaho. “Ijwi rya kabiri” ryo mu Byahishuwe cumi n’umunani, rihagarariye igihe ibindi biti byagombaga kubumbura.

In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.

Mu gihe cya Kristo, Abayahudi ni bo bari igiti cy’umutini, abanyamahanga na bo bakaba ibindi biti. Mu mateka y’Abamillerite, Abaporotesitanti ni bo bari igiti cy’umutini, naho Abamillerite bakaba ibindi biti. Mu minsi ya nyuma, U-Adiventisimu bw’i Lawodikiya ni bwo giti cy’umutini kidafite imbuto gikurwa i Yerusalemu (uruzabibu), naho ibihumbi ijana na mirongo ine na bine ni byo biti by’imitini byera imbuto. Abandi bana b’Imana bakiri i Babuloni bagereranywa n’abanyamahanga.

A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.

Mu bisobanuro byaryo, “umunyamahanga” ni “umushyitsi.” Ibiti by’abanyamahanga biba bisinziriye (byarapfuye), bidafite udushami duto cyangwa imbuto mu gihe umutini utoshye ukamera kandi ukongera kubaho. Igiti gisinziriye ni igiti cyumye, kandi igihe abanyamahanga bazahamagazwa gusohoka i Babuloni, n’ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani, ni bwo bazahitamo gukomeza Isabato y’umunsi wa karindwi maze binjire mu isezerano n’Umwami.

> Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.

> Kandi umwana w’umunyamahanga wifatanyije n’Uwiteka ntakavuge ati: Uwiteka yantandukanije rwose n’ubwoko bwe; kandi n’inkone ntikavuge iti: Dore, ndi igiti cyumye. Kuko Uwiteka avuga atya ku nkone zirinda amasabato yanjye, zigahitamo ibinshimisha, kandi zigakomera ku isezerano ryanjye; ni koko nzaziha mu nzu yanjye no mu nkike zanjye ahantu n’izina biruta iby’abahungu n’abakobwa; nzaziha izina ry’iteka ryose ritazakurwaho. Kandi n’abana b’abanyamahanga bifatanya n’Uwiteka, kugira ngo bamukorere, no gukunda izina ry’Uwiteka, no kuba abagaragu be, umuntu wese urinda isabato ngo atayihumanya, kandi agakomeza isezerano ryanjye; abo na bo nzabazana ku musozi wanjye wera, kandi nzabanezeza mu nzu yanjye yo gusengeramo: ibitambo byabo byoswa n’umuriro n’ibindi bitambo byabo bizemererwa ku rutambiro rwanjye; kuko inzu yanjye izitwa inzu yo gusengeramo y’amahanga yose. Yesaya 56:3–7.

A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.

Umunyamahanga ni “umunyamahanga,” kandi “ijwi rya kabiri” ribahamagara gusohoka i Babuloni, maze bakazanwa ku musozi wera w’Imana; icyo gihe uzaba ari umusozi We “wera,” kuko ingano n’urumamfu bizaba byaratandukanijwe n’igikorwa cyo kugeragezwa kigereranywa mu mateka y’“ijwi rya mbere”. Nibagera ku musozi w’Uwiteka mu minsi y’imperuka, abanyamahanga ntibazaba bakiri abanyamahanga, cyangwa ibiti byumye.

> The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. 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 3:15–17.

> Izuba n’ukwezi bizijima, kandi n’inyenyeri zizahagarika kurabagirana kwazo. Uwiteka na we azarurumbira i Siyoni, kandi azarangururira ijwi rye i Yerusalemu; maze ijuru n’isi bizanyeganyega; ariko Uwiteka azabera ubwugamo bw’ubwoko bwe, n’imbaraga z’abana ba Isirayeli. Ni bwo muzamenya yuko ndi Uwiteka Imana yanyu ituye i Siyoni, ku musozi wanjye wera; maze Yerusalemu hazaba hera, kandi abanyamahanga ntibazongera kuhanyura ukundi. Yoweli 3:15–17.

The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”

Itangizwa ry’icyo gihe cy’amateka aho “ijwi rya kabiri” rihamagarira undi mukumbi w’Imana gusohoka i Babuloni rifite “ibimenyetso” byashushanyijwe mbere n’ibimenyetso by’umuryango w’Abamilerite. Muri Matayo igice cya makumyabiri na kane, Mariko igice cya cumi na gatatu, na Luka igice cya makumyabiri na rimwe, hatanzwe ubuhamya bwa Kristo turimo gusuzuma. Muri abo bahamya batatu, kimwe mu “bimenyetso” byagaragajwe ni uko imbaraga zo mu ijuru zizanyeganyezwa; ariko mu ishusho ya Yoweli y’“ibimenyetso” biranga igihe Yerusalemu izaba “iyera”, “ijuru n’isi” byombi bizanyeganyezwa.

Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”

Yoweli arimo aragaragaza isohozwa ritunganye ry’“ibimenyetso” byahanuwe bibaho igihe Yerusalemu ari yera. Icyo gihe ni igihe Uwiteka aba yarakuyeho ibyaha ku bantu ibihumbi ijana na mirongo ine na bine, kandi itorero rya Lawodikiya rikaba ryahindukiye rikajya mu rugendo rwa Filadelifiya. Ni ho urugendo rwa gatandatu (Filadelifiya) ruba urugendo rwa munani (Filadelifiya), ari rwo rwo mu matorero arindwi. Ni bwo kandi Itorero rirwanira ku isi rihinduka Itorero rineshereza mu bwiza. Itorero rirwanira ku isi ni izina rihabwa itorero ry’Imana rigizwe n’ingano n’urukungu. Itorero rineshereza mu bwiza ni umusozi wera w’Imana “wera,” kandi “abanyamahanga ntibazongera kuwunyuramo ukundi.”

The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.

Kuzamurwa kw’ikimenyetso kibambwe hejuru, ari cyo Itorero Rinesha, ari cyo “umunani ukomoka kuri ba barindwi”, ari cyo gihe Yerusalemu iba “iyera”, biherekezwa n’“ibimenyetso.” Kugira ngo Yesu atange ikimenyetso ngenderwaho kugira ngo ubwoko Bwe bumenye “ikimenyetso” cy’ubugingo cyangwa cy’urupfu, kigaragaza gushyirwaho ikimenyetso kwa bamwe ijana na mirongo ine na bane, yakoresheje ibiti n’umuzenguruko kamere w’ubuzima bw’igiti kugira ngo yigishishe iyo nyigisho y’ingenzi cyane.

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

> “Kristo yari yarategetse ubwoko Bwe kwitegereza ibimenyetso by’ukuza Kwe no kunezerwa nibabona ibimenyetso by’Umwami wabo ugiye kuza. Yaravuze ati: ‘Nuko ibi nibitangira kuba, muzamure amaso, mwubure imitwe yanyu; kuko gucungurwa kwanyu kuzaba kwegereje.’ Yerekeje abayoboke Be ku biti by’itumba bitoshya mu mpeshyi, maze aravuga ati: ‘Iyo bitangiye gushibuka, mubyibonera ubwanyu mukamenya yuko icyi kiri bugufi. Ni ko namwe, nimubona ibyo bintu bibaye, muzamenye yuko ubwami bw’Imana buri bugufi.’ Luka 21:28, 30, 31.” The Great Controversy, 308.

When the trees of Spring begin to bud out, Summer is near.

Iyo ibiti by’impeshyi bitangiye gushinga amababi, icyi kiba cyegereje.

> The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.

> Igihe cy’isarura cyarashize, impeshyi irarangiye, ariko ntitwarakijijwe. Yeremiya 8:20.

The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.

Ibiti bitoshye bimenyekanisha ko ari igihe cy’urugaryi, maze tukamenya ko impeshyi yegereje; kandi ni mu mpeshyi ni ho isarura rikoranywa.

> The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.

> Umwanzi wazibibye ni Satani; isarura ni iherezo ry’isi; kandi abasaruzi ni abamarayika. Matayo 13:39.

The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.

Ishyano rikorwa ku mperuka y’isi. Iyo ibiti bitangiye gushinga amababi, musabwa kumenya ko imperuka y’isi yegereje.

> “One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.

> “Imvugo imwe y’Umukiza ntigomba guhindurwa igasenya indi. Nubwo nta muntu uzi umunsi cyangwa isaha yo kuza Kwe, twigishijwe kandi dusabwa kumenya igihe kwegereje. Byongeye kandi, twigishwa ko kwirengagiza umuburo We, no kwanga cyangwa kwirengagiza kumenya igihe ukuza Kwe kwegereje, bizatubera ibyago nk’uko byagenze ku babayeho mu minsi ya Nowa batamenye igihe umwuzure wari uzazira.” The Great Controversy, 371.

We will continue our study of Luke chapter twenty-one in the next article.

Tuzakomeza inyigisho yacu yo muri Luka igice cya makumyabiri na rimwe mu nyandiko ikurikira.

> “I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Nabonye ko ubu ubushobozi bwo ku isi buri guhungabanywa, kandi ko ibyabaye bikurikirana mu buryo bwabyo. Intambara, n’amakuru y’intambara, inkota, inzara, n’icyorezo ni byo bibanza guhungabanya ubushobozi bwo ku isi; hanyuma ijwi ry’Imana rizahungabanya izuba, ukwezi, n’inyenyeri, kandi n’iyi si na yo. Nabonye ko guhungabanywa kw’ubushobozi buri mu Burayi atari ko, nk’uko bamwe babyigisha, ari uguhungabanywa kw’ubushobozi bwo mu ijuru, ahubwo ni uguhungabanywa kw’amahanga arakaye.” Early Writings, 41.

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