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

Igitabo cya Daniyeli - Ijana na Cumi n’Umunani

The Prophetic Warning to Jerusalem: A Symbolic Portrayal of End-Time Events

Iburira ry’Ubuhanuzi rigenewe Yerusalemu: Ishusho y’Ikigereranyo y’Ibyabaye byo mu Mperuka z’Ibihe

Author

Jeff Pippenger

Published

March 5, 2024

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The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Imyaka irindwi y’umuburo, uhereye mu wa 63 kugeza mu wa 70, yatangajwe n’umuntu wazengurukaga “azamuka amanuka mu mihanda y’i Yerusalemu, atangaza amakuba yagombaga kugwira uwo murwa,” yari yaragereranyijwe n’umuburo Yerusalemu yahawe mu gihe cy’imyaka itatu n’igice, ubanza mu murimo wa Kristo, hanyuma indi myaka itatu n’igice mu murimo w’abigishwa. Inyandiko zabanje zamaze kugaragaza ko kurimbuka kwa Yerusalemu kwashoboraga kuba ku musaraba, cyangwa nyuma yaho mu gihe cyo guterwa amabuye kwa Sitefano, ariko ukwihangana kw’Imana kwatumye urubanza rwayo kuri uwo murwa no kuri abo bantu rudahita rusohora.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Kandi uwo kizagwaho wese, kizamusya kimuhindure umukungugu.” Abantu banze Kristo bari hafi kubona umurwa wabo n’ishyanga ryabo birimbuka. Icyubahiro cyabo cyari kumenagurwa, kigatatanywa nk’umukungugu utwarwa n’umuyaga. None se ni iki cyarimbuye Abayahudi? Ni urutare rwari kubabera umutekano iyo baruba bubakiyeho. Byari ugutanga neza kw’Imana gusuzuguwe, gukiranuka kwayo kwanzwe, imbabazi zayo zisuzugurwe. Abantu bihagaritse barwanya Imana, maze ibyari kubabera agakiza bihinduka ibyabo byo kurimbuka. Ibyo byose Imana yari yarateganyirije ubuzima, babisanze bibabera urupfu. Mu kubambwa kwa Kristo n’Abayahudi harimo kurimbuka kwa Yerusalemu. Amaraso yamenekeye i Kaluvari ni yo yabaye uburemere bwabarohamije mu kurimbuka muri iyi si no mu isi izaza. Uko ni ko bizamera no ku munsi mukuru wa nyuma, ubwo urubanza ruzagwa ku banze ubuntu bw’Imana. Kristo, urutare rwabo rw’igisitaza, icyo gihe azaboneka kuri bo nk’umusozi uhorera. Ubwiza bwo mu maso he, ku bakiranutsi ari bwo bugingo, ku banyabyaha buzababera umuriro ukongora. Kubera urukundo rwanze kwakirwa n’ubuntu bwasuzuguwe, umunyabyaha azarimbuka.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> “Binyuze mu migani myinshi no mu miburo yagiye isubirwamo, Yesu yerekanye uko byari kuzagendekera Abayahudi bitewe no kwanga Umwana w’Imana. Muri aya magambo, yavuganiraga abantu bose bo mu bihe byose banga kumwakira nk’Umucunguzi wabo. Buri muburo ubareba bose. Urusengero rwandujwe, umwana utumvira, abahinzi b’abakodesha b’abahemu, abubatsi b’agasuzuguro, bifite icyo bihura na cyo mu mibereho ya buri munyabyaha wese. Keretse yihannye, irimbukiro ibyo byagereranyaga rizamubaho.” _The Desire of Ages_, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Igihe cy’imyaka irindwi uwo mugabo yabereye Yerusalemu umuhamya, cyagabanyijwe ku mutembano wa mbere mo ibihe bibiri bingana, buri kimwe kikaba cyari iminsi igihumbi na magana abiri na mirongo itandatu. Iyo myaka irindwi yagereranyaga kurimbuka kwa Yerusalemu, kandi iyo myaka irindwi y’umurimo wa Kristo n’abigishwa be yagereranyaga intangiriro y’ukurimbuka kwa Yerusalemu; kandi buri gihe Yesu yerekana iherezo akoresheje intangiriro. Iyo myaka irindwi kandi yashushanywaga n’“ibihe birindwi” byatewe ubwami bwo mu majyaruguru, na byo byagabanyijwemo ibihe bibiri bingana by’imyaka igihumbi na magana abiri na mirongo itandatu.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Iyo Roma yo muri iki gihe nirasubiramo amateka ya Roma ya gipagani n’iya gipapa, yo gukandagira Yerusalemu y’ukuri n’iyo mu buryo bw’umwuka; kandi iyo Roma yo muri iki gihe nirasubiramo ayo mateka yombi y’ibihe bibiri by’umuburo byatanzwe n’uwo muntu kuva mu mwaka wa 63 kugeza mu mwaka wa 70; kandi iyo Roma yo muri iki gihe nirasubiramo amateka yagereranyijwe n’ibihe bibiri igihe Kristo n’abigishwa bagendaga binjira kandi basohoka i Yerusalemu mu gihe cy’imyaka itatu n’igice, ibihe bibiri bitandukanye bizagaragazwa, nubwo mu minsi ya nyuma, “igihe kitakiriho.”

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Iya nyuma muri ibyo bihe bibiri ni ya mezi mirongo ine n’abiri y’ikigereranyo, ari yo Roma ya none irangizamo ukurenganya kwayo kwa nyuma ku bizerwa, igikomere cyayo cyica kimaze gukira ku itegeko ryo ku Cyumweru rigiye kuza vuba. Ayo mezi mirongo ine n’abiri y’ikigereranyo ni cyo gihe cya kabiri muri ibyo bihe bibiri, kandi ni cyo gihe cy’urubanza nyubahirizacyemezo rwa Roma ya none. Icyo gihe kibanzirizwa n’urubanza rw’iperereza rw’abazima mu Badiventisiti b’i Lawodikiya.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Umugabo watanze umuburo kuri Yerusalemu nyakuri yapfuye mu kugotwa kwa Tito. Ntiyapfuye mu irimbuka ryayo, ahubwo yapfuye mu gihe cy’ukugotwa kwabanje iryo rimbuka, kuko nta Mukristo n’umwe wapfiriye mu irimbuka rya Yerusalemu.

> “For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

> “Mu gihe cy’imyaka irindwi, umugabo umwe yakomeje kuzamuka no kumanuka mu mihanda y’i Yerusalemu, atangaza amahano yari agiye kugera kuri uwo murwa. Ku manywa na nijoro yaririmbanaga indirimbo y’icyunamo itangaje ati: ‘Ijwi riturutse iburasirazuba! ijwi riturutse iburengerazuba! ijwi riturutse mu muyaga ine! ijwi rirwanya Yerusalemu kandi rirwanya urusengero! ijwi rirwanya abakwe n’abageni! ijwi rirwanya abantu bose!’—Ibid. Uyu muntu w’igihanga yafunzwe kandi arakubitwa, ariko nta kirego na kimwe cyavuye mu kanwa ke. Ku bitutsi no ku ihohoterwa yasubizaga gusa ati: ‘Ibyago, ibyago kuri Yerusalemu!’ ‘ibyago, ibyago ku bayituye!’ Gutaka kwe ko kuburira ntikwahagaze kugeza ubwo yicwaga mu kugotwa k’uwo murwa yari yarahanuye.” The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Uwo muntu yapfiriye muri icyo kugotwa, ariko ntiyapfuye mu irimbuka rya nyuma, kandi iryo rimbuka rya nyuma rigereranya iherezo ry’igihe cy’imbabazi n’ibyago birindwi bya nyuma. Bityo rero, uwo muntu ni ikimenyetso cy’ubutumwa bwo kuva i Yerusalemu mu kugotwa kwa mbere. Nuko Abakristo barahunga, kandi mu myaka itatu n’igice ya mbere, uwo muntu yari ikimenyetso cy’itsinda ritapfira i Yerusalemu, naho mu myaka itatu n’igice ya kabiri akaba ikimenyetso cy’Abakristo ba nyuma bapfa mbere y’iherezo ry’igihe cy’imbabazi. Mu gihe cya mbere, aba agaragaza ibihumbi ijana na mirongo ine na bine, naho mu gihe cya kabiri cy’imyaka itatu n’igice agereranya imbaga nyamwinshi ipfa muri icyo gihe cya kabiri.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Ubutumwa bw’uwo mugabo bwanditswe n’umunyamateka, kandi bwagaragajwe n’amajwi atandatu. Igihe yaje gufungwa burundu, ubutumwa bwe bwa karindwi kandi bwa nyuma bwari “ishyano, ishyano” kuri Yerusalemu no ku bayituye. “Ijwi” rya mbere ryanditswe ryari “ijwi riturutse iburasirazuba,” kandi ubutumwa bwe bwa nyuma bwari “ishyano.” Igice cya mbere cy’ubutumwa bwe n’igice cya nyuma cy’ubutumwa bwe byari ikimenyetso cya Bibiliya kigereranya Isilamu, kuko Isilamu ari abana b’“iburasirazuba” muri Bibiliya, kandi bagereranywa n’“umuyaga uturutse iburasirazuba.” Isubirwamo ry’ijambo “ishyano,” mu butumwa bwe bwa nyuma rigaragaza iherezo rya Babuloni ya Kijyambere, ubwo abami bo mu isi bavuga baranguruye bati incuro eshatu, “Ayii, ayii uwo murwa ukomeye.” Ijambo ry’Ikigiriki ryahinduwemo “ayii” mu mirongo itatu yo mu Ibyahishuwe igice cya cumi n’umunani, rihindurwamo “ishyano” mu gice cya munani, umurongo wa cumi na gatatu.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Nuko nditegereza, numva marayika aguruka anyura hagati mu ijuru, avuga n’ijwi rirenga ati: “Bazabona ishyano, ishyano, ishyano abatuye isi, kubera andi majwi y’impanda z’abamarayika batatu basigaye, bagiye kuvuza!” Ibyahishuwe 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Kwamamazaitekerezo Kwamamazaृति Kwamamazaസഭ്യ Kwamamaza KwamamazaKwamamaza Kwamamazaര Kwamamaza Kwamamaza Kwamamaza Kwamamaza Kwamamaza Kwamamaza Kwamamaza Kwamamaza Kwamamaza Kwamamaza Kwamamaza आदमी’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Imvugo ya mbere y’ubutumwa bwe yari ijwi ryaturutse “iburasirazuba,” kandi “iburasirazuba” ni ikimenyetso cya Isilamu, ariko kandi ni n’ikimenyetso kiranga marayika ushyiraho ikimenyetso uzamuka ava iburasirazuba.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

> Hanyuma y’ibyo, mbona abamarayika bane bahagaze ku mfuruka enye z’isi, bafashe imiyaga ine y’isi, kugira ngo umuyaga utaba ukiri ku isi, no ku nyanja, cyangwa ku giti icyo ari cyo cyose. Nuko mbona undi mumarayika azamuka aturutse iburasirazuba, afite ikimenyetso cya kashe cy’Imana ihoraho; arangurura ijwi rirenga abwira ba bamarayika bane bahawe guteza ibyago ku isi no ku nyanja, ati: Ntimukagire icyo mukora ku isi, cyangwa ku nyanja, cyangwa ku biti, kugeza ubwo tuzaba tumaze gushyira ikimenyetso cya kashe ku ruhanga rw’abagaragu b’Imana yacu. Nuko numva umubare w’abashyizweho ikimenyetso cya kashe: hariho ibihumbi ijana na mirongo ine na bine by’abari bashyizweho ikimenyetso cya kashe, bo mu miryango yose y’abana ba Isirayeli. Ibyahishuwe 7:1–4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

Mu nkuru ya Eliya ku Musozi wa Karumeli, igihe yarebaga ku nyanja akabona igicu, yari ahanze amaso iburengerazuba, kuko Umusozi wa Karumeli uherereye hafi y’Inyanja ya Mediterane.

> And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

> Nuko ku ncuro ya karindwi, aravuga ati: Dore, hari igicu gito kizamuka kiva mu nyanja, kimeze nk’ikiganza cy’umuntu. Na we aravuga ati: Zamuka, ubwire Ahabu uti: Tegura igare ryawe, umanuke, kugira ngo imvura itakubera inkomyi. 1 Abami 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Eliya yari kuba ahanganye n’iburengerazuba, yerekeza ku Nyanja ya Mediterane. Muri Luka igice cya cumi na kabiri, Kristo avuga ko ubutumwa Bwe ari ubutumwa bw’amacakubiri.

> Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

> Mbese se ko naje kuzana amahoro mu isi? Ndababwira nti oya; ahubwo naje kuzana amacakubiri. Kuko uhereye noneho, mu nzu imwe hazabamo batanu bacitsemo ibice, batatu barwanye babiri, na babiri barwanye batatu. Se azacikamo ibice n’umuhungu we, n’umuhungu acikemo ibice na se; nyina azacikamo ibice n’umukobwa we, n’umukobwa acikemo ibice na nyina; nyirabukwe azacikamo ibice n’umukazana we, n’umukazana acikemo ibice na nyirabukwe. Yongera kubwira abantu ati: Iyo mubonye igicu kizamukiye iburengerazuba, uwo mwanya muvuga muti, ‘Imvura iraje’; kandi koko ikaza. Kandi iyo mubonye umuyaga uturutse mu majyepfo uhuhuta, muvuga muti, ‘Haraza ubushyuhe’; kandi koko bikaba bityo. Baryarya mwe, mumenya gutandukanya imiterere y’ijuru n’iy’isi; none se ni iki kibabuza gutandukanya iki gihe? Luka 12:51–56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Ubutumwa bw’intumwa bugenewe Yerusalemu bufite umukono wa Alufa na Omega, kuko intangiriro n’iherezo biranga Ubuyisilamu bw’ishyano rya gatatu, kandi ijwi ryo “iburasirazuba” icyarimwe rinagaragaza ubutumwa bw’Ubuyisilamu nk’ubutumwa bwo gushyirwaho ikimenyetso. “Ijwi rya kabiri” rituruka “iburengerazuba” rigaragaza imvura y’itumba, ari yo mvura ya nyuma, kandi abahanuzi bose bavuga iby’iminsi y’imperuka. Ubutumwa bwo “iburengerazuba” ni ikimenyetso cy’ubutumwa bw’imvura y’itumba, butanga ibyiciro bibiri by’abaramya. Icyiciro kimwe ntigishobora kumenya ubutumwa bw’imvura y’itumba kuko “batamenya iki gihe.”

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Ikigizeho gikurikira cy’ubutumwa bw’uwo ntumwa ni ijwi ry’“imiyaga ine,” ari ryo butumwa bwo gushyirwaho ikimenyetso kandi rikaba n’ubutumwa bw’ifarashi irakaye ya Isilamu, nk’uko bihagarariwe n’Ishyano rya gatatu. Ikigizeho gikurikira kigenewe kurwanya Yerusalemu n’urusengero, bityo kikagaragaza ubutumwa bw’abahanuzi bose, bukagaragaza itsinda ry’abantu barengwaho, kuko bashingiye ikirego cyabo cy’agakiza atari kuri Kristo, ahubwo ku rusengero no ku murage wabo wo kuba ubwoko bw’Imana bwatoranijwe. Abo ni bo, mu mateka yose yera, bahagarariwe nk’abatangaza bati “urusengero rw’Uwiteka, urusengero rw’Uwiteka ni twe.” Ubutumwa burwanya Yerusalemu n’urusengero ni ubutumwa bw’i Lawodikiya.

> “There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

> “Nta mpamvu yo gutangazwa n’uko Itorero ridahabwa ubugingo n’imbaraga z’Umwuka Wera. Abagabo n’abagore barimo gushyira ku ruhande amabwiriza Kristo yatanze. Umujinya no kurarikira iby’undi birimo gutsinda. Urusengero rw’ubugingo rwuzuye ubugome. Nta mwanya Kristo afite. Abantu bakurikira inzira zabo zigoramye. Ntibemera kumva amagambo y’Umukiza. Biha ubutegetsi bwabo bwite, bakanga gucyahwa n’imiburo, kugeza ubwo igitereko cy’itabaza gikurwa mu mwanya wacyo, maze ubushishozi bw’umwuka bukajagazwa n’ibitekerezo by’abantu. Nubwo bafite ubuke mu murimo, baritsindishiriza bavuga bati: ‘Urusengero rw’Uwiteka, Urusengero rw’Uwiteka ni twe.’ Bashyira amategeko y’Imana ku ruhande kugira ngo bakurikire umucyo w’ibyo bihimbiye.” Review and Herald, April 8, 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

Nuko intumwa izamura ijwi ry’ubutumwa bwayo bw’imbuzi iribwira abakwe n’abageni, nk’ikimenyetso cy’uburyo bw’imikorere bwa “umurongo ku wundi murongo,” kuko umurongo w’ubuhanuzi wo mu minsi y’imperuka uzamera nk’umurongo w’ubuhanuzi wo mu minsi ya Nowa, ubwo batanganaga mu ishyingiranwa muri icyo gihe nyine umwuzure wo kurimbura wari ugiye kurengera hejuru ibyifuzo byabo n’imigambi yabo by’isi.

> “The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

> “Bibiliya itangaza ko mu minsi y’imperuka abantu bazaba barahugiye mu byo isi ibahugisha, mu byishimo no gushaka amafaranga. Bazaba bahumye amaso ku by’ukuri by’iteka ryose. Kristo aravuga ati: ‘Nk’uko byari biri mu minsi ya Nowa, ni ko kuza k’Umwana w’umuntu na ko kuzamera. Kuko nk’uko mu minsi yari ibanziriza umwuzure bari bari mu kurya no kunywa, bashyingirwa kandi bashyingira, kugeza ku munsi Nowa yinjiye mu nkuge, ntibamenya kugeza aho umwuzure waziye ukabatwara bose; ni ko no kuza k’Umwana w’umuntu kuzamera.’ Matayo 24:37–39.”

> “So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

> “Ni ko bimeze muri iki gihe. Abantu bihutira gukurikirana inyungu no kwinezeza kwa bwikunde, nk’aho nta Mana iriho, nta juru rihari, kandi nta buzima bwo mu gihe kizaza buhari. Mu minsi ya Nowa, umuburo w’umwuzure waratumwe kugira ngo uhagarike abantu umutima mu bibi byabo kandi ubahamagarire kwihana. Ni ko n’ubutumwa bwo kuza kwa Kristo vuba bugamije gukangura abantu ngo bave mu kwibanda ku bintu by’isi. Bugenewe kubakangura kugira ngo basobanukirwe n’iby’ukuri bihoraho, bityo bitabire ubutumire bwo ku meza y’Umwami.”

> “The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

> “Ubutumire bw’ubutumwa bwiza bugomba guhabwa isi yose—‘amahanga yose n’imiryango yose n’indimi zose n’abantu bose.’ Ibyahishuwe 14:6. Ubutumwa bwa nyuma bw’umuburo n’imbabazi bugomba kumurikisha isi yose ubwiza bwabwo. Bugomba kugera ku byiciro byose by’abantu, abakire n’abakene, abakomeye n’aboroheje. Kristo aravuga ati: ‘Sohoka ujye mu nzira no ku nkengero zazo, ubahatire kwinjira, kugira ngo inzu Yanjye yuzure.’” Imigani ya Kristo, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

Ikintu cya nyuma cy’uyu muburo gishyizweho umwihariko mu gice kibanziriza iki. Ubutumwa bugereranywa n’ijwi rivugira kurwanya “abantu bose”, ni ubutumwa bwiza bw’iteka ryose, bugaragaza ko ari ngombwa kuzuza ibisabwa n’ubutumwa bwiza kugira ngo umuntu akizwe. Icyo cya mbere gisabwa n’ubutumwa bwiza bw’iteka ryose ni ugutinya Imana, kandi uko gutinya gushingiye ku kuri kw’uko ari ibyaha byacu byashyize Kristo, Umwana w’Imana ihoraho, ku musaraba.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Buri kintu cyose cyaranze intumwa yoherejwe i Yerusalemu mu gihe cy’imyaka irindwi y’umurimo wayo cyagereranyaga ubutumwa bwiza bw’iteka ryose, ari bwo butumwa bwiza nyirizina bwatanzwe mu myaka irindwi Kristo yemeje isezerano na benshi, uhereye mu mwaka wa 27 kugeza mu mwaka wa 34. Kandi ni na bwo butumwa bwiza bw’iteka ryose butangazwa mu bihe bibiri bya nyuma by’iminsi y’imperuka, kandi bufitanye isano by’umwihariko n’ubutumwa bw’imvura y’itumba, ari bwo butumwa bwa Isilamu bw’Ibyago bya gatatu. Bugaragaza ishyirwaho ikimenyetso ry’ibihumbi ijana na mirongo ine na bine, itandukanywa ry’ingano n’urumamfu, imimerere y’i Lawodikiya y’urumamfu, n’ishyirwa mu bikorwa ry’ubuhanuzi incuro eshatu nk’ikimenyetso cy’uburyo bw’imikorere bw’imvura y’itumba, ari bwo “umurongo ku murongo.”

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

Ubutumwa bw’imyaka irindwi muri iyo mateka bwashyizwe mu buryo bw’ubuhanuzi mu “minsi yo guhora,” yari igize ukuvugwa kwa mbere na mbere k’ubutumwa bwa Kristo n’umurimo We, kandi ubutumwa Bwe n’umurimo We bigomba gusubirwamo mu minsi y’imperuka n’abihumbi ijana na mirongo ine na bine. Ni bwo bazagaragaza ubutumwa bwabo mu miterere y’ubuhanuzi y’“iminsi yo guhora kw’Imana.” Hari ubwoko bubiri bwo muri Bibiliya bw’“guhora” kw’Imana bugaragazwa mu Ijambo Ryayo, uguhora kwayo ku bwoko bwayo ndetse n’uguhora kwayo ku banzi bayo.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu bigaragaza ukwihorera kw’Imana ku bwoko bwayo bwigometseho, kandi uko kwihorera kurimo guhonyorwa nyakuri no mu by’umwuka kw’aherayera n’ingabo. Mu kimenyetso cy’uguhonyorwa kw’aherayera n’ingabo, ni ho hanagaragarizwa ikimenyetso cy’ukwihorera kw’Imana ku banzi bayo. Mu minsi y’imperuka ukwihorera kw’Imana ku bwoko bwayo kugaragazwa n’ugucirwa hanze kwa Adventisimu ya Lawodikiya igihe itegeko ryo ku cyumweru rigiye kuza. Kuri icyo kimenyetso cy’inzira ni ho ukwihorera kwayo kuri Babuloni ya Kijyambere na ko gutangirira.

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Urubanza rw’iperereza rucirwa abazima ku Badivantisiti b’i Lawodikiya, rukurikirwa n’urubanza nyubahirizategeko rucirwa maraya w’i Tiro n’inyamaswa agenda yicayeho kandi ategekaho, ni rwo mateka y’ubuhanuzi y’iminsi y’imperuka, aho ingaruka ya buri yerekwa isohorerwa. Buri yerekwa rigomba gukoreshwa kuri ibyo bihe bibiri by’ubuhanuzi, kuko uburyo bw’imvura y’itumba ari ugukoresha umurongo w’ubuhanuzi ku wundi murongo w’ubuhanuzi. Mu ntangiriro z’ayo mateka yombi, Yesu yagaragaje “ikimenyetso” gihamya ko abazima bari kuri iyo ngingo bari mu gisekuru cya nyuma cy’amateka y’isi.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Igihe cya mbere cyatangiye igihe ikimenyetso cyo gushyiraho kashe ku bihumbi ijana na mirongo ine na bine cyatangiraga ku wa 11 Nzeri 2001. Muri iyo waymark ni ho “ikimenyetso” Kristo yagaragaje muri Luka 21 cyashyizwe.

We will continue this study in the next article.

Tuzakomeza iri somo mu nyandiko ikurikira.

> “Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].

> “Noneho, bene Data, Imana ishaka ko dufata umwanya wacu turi kumwe n’umugabo witwaje itara; dushaka gufata umwanya wacu aho umucyo uri, kandi aho Imana yahaye impanda ijwi risobanutse. Dushaka guha impanda ijwi risobanutse. Twabaye mu rujijo, kandi twabaye mu gushidikanya, kandi amatorero ari hafi gupfa. Ariko noneho hano turasoma ngo: ‘Hanyuma y’ibyo mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye cyane, ati: Babuloni hakomeye haraguye, haraguye, hahindutse ubuturo bw’abadayimoni n’indiri ya buri mwuka wanduye, n’igisambu cya buri nyoni yanduye kandi yangwa’ [Ibyahishuwe 18:1, 2].”

> “Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

> “None se, twazamenya dute iby’ubwo butumwa niba tutari mu mwanya wo kumenya na gato umucyo wo mu ijuru igihe utugereyeho? Kandi tuzahita twakira uburiganya bwijimye kurushaho igihe butugereyeho buvuye ku muntu uhuje natwe ibitekerezo, mu gihe tudafite n’agace na gato k’igihamya cy’uko Umwuka w’Imana ari we wamutumye. Kristo yaravuze ati: ‘Naje mu izina rya Data, ariko ntimwanyakira’ [see John 5:43]. Noneho, icyo ni cyo gikorwa cyakomeje kubera hano kuva ku nama yabereye i Minneapolis. Kubera ko Imana yohereza ubutumwa mu izina ryayo butahuye n’ibitekerezo byanyu, ni cyo gituma [mufata umwanzuro ko] budashobora kuba ubutumwa buvuye ku Mana.” Sermons and Talks, volume 1, 142.

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