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# The Book of Daniel - Number Fifteen

Igitabo cya Daniyeli - Nimero ya Cumi n'Itanu

Daniel Chapter Two – Summary and Conclusion Part Two

Daniyeli Igice cya Kabiri – Incamake n’Umwanzuro Igice cya Kabiri

Author

Jeff Pippenger

Published

December 10, 2023

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At the end of July, 2023, the voice in the wilderness began to cry unto the dead dry bones, as represented by Daniel going to Arioch and informing him that he understood the “secret.” Daniel in relation to Hananiah, Mishael and Azariah represent the Elijah messenger, and the Elijah message identifies that whether God’s people understand or accept it or not, they are already under a curse.

Mu mpera za Nyakanga 2023, ijwi riri mu butayu ryatangiye gutakira amagufa yumye yapfuye, nk’uko byashushanyijwe na Daniyeli ubwo yajyaga kwa Ariyoki akamumenyesha ko yari yasobanukiwe n’“ibanga.” Daniyeli afatanije na Hananiya, Mishaheli na Azariya bahagarariye intumwa Eliya, kandi ubutumwa bwa Eliya bugaragaza ko, yaba ubwoko bw’Imana bubyumva cyangwa babyemera, cyangwa se bitabumva kandi ntibabyemere, bamaze kuba munsi y’umuvumo.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Noneho, mwa batambyi mwe, iri tegeko ni iryanyu. Nimudahumvira, kandi nimutaryitaho mu mitima yanyu kugira ngo muhimbaze izina ryanjye, ni ko Uwiteka Nyiringabo avuga, nzaboherereza umuvumo, kandi nzavuma imigisha yanyu; koko narayivumye kera, kuko mutaryitaho mu mitima yanyu. Malaki 2:1, 2.

The “priests” of the last days, according to Peter, are the covenant people of God who were formerly not the covenant people of God. They are those who ate of the “hidden book” when the mighty angel of Revelation eighteen descended on September 11, 2001. Yet according to Malachi, they are cursed.

“Abatambyi” b’iminsi y’imperuka, nk’uko Petero abivuga, ni abantu b’isezerano b’Imana bahoze atari abantu b’isezerano b’Imana. Ni bo bariye ku “gitabo gihishwe” igihe marayika ukomeye wo mu Byahishuwe cumi n’umunani yamanukaga ku wa 11 Nzeri 2001. Nyamara nk’uko Malaki abivuga, baravumwe.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Niba ari uko mwarasogongeye mukamenya yuko Umwami agira neza. Mumusange, ari we Buye rizima, ryanzwe n’abantu koko, ariko ryatoranyijwe n’Imana kandi rifite igiciro cyinshi; namwe kandi, nk’amabuye mazima, mwubakwa ngo mube inzu y’Umwuka, ubupadiri bwera, kugira ngo mutambe ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. Ni cyo gituma no mu Byanditswe handitswe ngo: Dore, nshyize i Siyoni ibuye rikomeza imfuruka, ryatoranyijwe, rifite igiciro cyinshi; kandi uwizeye kuri we ntazakorwa n’isoni na hato. Nuko rero kuri mwe mwizeye ni uw’igiciro cyinshi; ariko ku batumvira, ibuye abubatsi banze ni ryo ryabaye irikomeza imfuruka, kandi ni ibuye risitaza, n’urutare rugusha abantu; ni bo basitara ku ijambo, kuko batumvira, ari na byo bashyiriweho. Ariko mweho muri ubwoko bwatoranyijwe, ubupadiri bwa cyami, ishyanga ryera, abantu Imana yihariye; kugira ngo mwamamaze ishimwe ry’Uwabahamagaye abakura mu mwijima akabageza mu mucyo wayo w’igitangaza; mwebwe kera mutari ubwoko, ariko none muri ubwoko bw’Imana; mwebwe mutari mwarahabwagiriwe imbabazi, ariko none mwahawe imbabazi. 1 Petero 2:3–10.

The “priests” of the last days are those who “have tasted that the Lord is good.” “In times past” they “were not a people, but now are the people of God.” They are those who have found the “living stone,” that was “disallowed indeed of men, but chosen of God, and precious.” That stone is the “seven times” of Leviticus twenty-six, that the “builders” of the Millerite movement “disallowed” in 1863. The Millerite “builders” constructed a temple in the forty-six years from 1798 unto 1844, but they thereafter chose to reject the “increase of knowledge” upon the “seven times” that arrived in 1856.

“Abatambyi” bo mu minsi y’imperuka ni abamaze “gusogongera bakamenya ko Umwami ari mwiza.” “Mu bihe byahise” “ntibari ubwoko, ariko none ubu ni ubwoko bw’Imana.” Ni abo babonye “ibuye rizima,” “nubwo ryanzwe n’abantu, ariko ryatoranijwe n’Imana, kandi rifite igiciro cyinshi.” Iryo buye ni “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, ibyo “abubatsi” bo mu mutwe w’Abamilerite “banze” mu 1863. “Abubatsi” b’Abamilerite bubatse urusengero mu myaka mirongo ine n’itandatu kuva mu 1798 kugeza mu 1844, ariko nyuma yaho bahitamo kwanga “kwiyongera kw’ubumenyi” ku byerekeye “ibihe birindwi” kwageze mu 1856.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

> Ubwoko bwanjye burimburwa no kubura ubumenyi; kuko wanze ubumenyi, nanjye nzakwanga, kugira ngo utazaba umutambyi wanjye; kuko wibagiwe amategeko y’Imana yawe, nanjye nzibagirwa abana bawe. Uko bagwiraga ni ko bankoreraga ibyaha; ni cyo gituma nzahindura icyubahiro cyabo mo isoni. Hoseya 4:6, 7.

The “priests” of the last days accepted the message of “seven times” when they were led back to the old paths of Adventism post-September 11, 2001. They tasted the message of the hidden book, and it was “precious.” Yet Malachi says the priests of the last days are “cursed”, and of course the “seven times” is a curse. They are under the curse of “seven times,” for they have repeated the sins of their fathers. Malachi says the priests profaned God’s name, by offering a “polluted offering”. That offering was the prediction of July 18, 2020.

“Abatambyi” bo mu minsi y’imperuka bemeye ubutumwa bwa “inshuro ndwi” igihe bayoborwaga gusubira mu nzira za kera z’Abadiventisti nyuma ya tariki ya 11 Nzeri 2001. Basogongeye ku butumwa bw’igitabo gihishwe, kandi bwari “bw’igiciro cyinshi.” Nyamara Malaki avuga ko abatambyi bo mu minsi y’imperuka “bavumwe”, kandi koko “inshuro ndwi” ni umuvumo. Bari munsi y’umuvumo wa “inshuro ndwi,” kuko basubiyemo ibyaha bya ba sekuruza babo. Malaki avuga ko abatambyi bahumanije izina ry’Imana, batanga “ituro rihumanye”. Iryo turo ryari ubuhanuzi bwa tariki ya 18 Nyakanga 2020.

> For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. Malachi 1:11–2:4.

> Kuko izuba rirasira kugeza aho rirengera, izina ryanjye rizaba rikomeye mu banyamahanga; kandi ahantu hose bazoshorera izina ryanjye imibavu, n’ituro ritunganye: kuko izina ryanjye rizaba rikomeye mu banyamahanga, ni ko Uwiteka Nyiringabo avuze. Ariko mwe mwararihumanyije, ubwo muvuga muti: Ameza y’Uwiteka arahumuye; kandi ibiyaturukaho, ari byo ifunguro rye, ni ibiteye agasuzuguro. Mwaravuze kandi muti: Dore, mbega umunaniro! kandi mwabigusuzuguye, ni ko Uwiteka Nyiringabo avuze; nuko muzana icyatanyaguwe n’inyamaswa, n’ikirema, n’igifite indwara; uko ni ko mwazana ituro: mbese nakwemera iryo mu kuboko kwanyu? ni ko Uwiteka avuze. Ariko havumwe umuriganya ufite impfizi y’intama y’ingabo mu mukumbi we, akayisezerana, maze agatambira Uwiteka ikintu gifite inenge: kuko ndi Umwami ukomeye, ni ko Uwiteka Nyiringabo avuze, kandi izina ryanjye riteye ubwoba mu banyamahanga. None rero, yemwe batambyi, iri tegeko ni iryanyu. Nimudatega amatwi, kandi nimutaryitaho mu mutima kugira ngo muheshe izina ryanjye icyubahiro, ni ko Uwiteka Nyiringabo avuze, nzaboherereza umuvumo, kandi nzavuma imigisha yanyu: koko naramaze no kuyivuma, kuko mutabyitaho mu mutima. Dore, nzangiza urubyaro rwanyu, kandi nzabasiga amase mu maso, ari yo mase y’iminsi mikuru yanyu y’ikirenga; kandi muzajyanwa hamwe na yo. Kandi muzamenya yuko ari jye wabohereje iri tegeko, kugira ngo isezerano ryanjye ribe kumwe na Lewi, ni ko Uwiteka Nyiringabo avuze. Malaki 1:11–2:4.

The covenant with Levi is the symbol of the Levites’ faithfulness in the image of the beast test in the rebellion of Aaron’s golden calf. The Levites in the book of Malachi, who are cleansed by the messenger of the covenant, are cleansed in order to offer “an offering” in righteousness. The offering is the message of Christ’s name, which is His character.

Isezerano ryagiranye na Lewi ni ikimenyetso cy’ubudahemuka bw’Abalewi mu kigeragezo cy’ishusho y’inyamaswa, mu bugome bwo kwigomeka kwa wa mwana w’inka wa zahabu wa Aroni. Abalewi bo mu gitabo cya Malaki, bejeshwa n’intumwa y’isezerano, bejeshwa kugira ngo batange “ituro” mu gukiranuka. Iryo turo ni ubutumwa bw’izina rya Kristo, ari ryo mico ye.

> “It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.

> “Ni umwijima uterwa no kudasobanukirwa Imana uri gutwikira isi. Abantu bari gutakaza ubumenyi bwabo ku mico yayo. Yarafashwe nabi kandi isobanurwa uko itari. Muri iki gihe, ubutumwa buvuye ku Mana bugomba kwamamazwa, ubutumwa bumurikisha mu ngaruka zabwo kandi bukiza mu mbaraga zabwo. Imico yayo igomba kumenyekana. Mu mwijima w’isi hagomba kumurikishwa umucyo w’ubwiza bwayo, umucyo w’ubugwaneza bwayo, imbabazi zayo, n’ukuri kwayo.”

> “This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.’ Isaiah 40:9, 10.

> “Iki ni cyo umuhanuzi Yesaya yavuzeho muri aya magambo ngo: ‘Yewe Yerusalemu uzana inkuru nziza, rangurura ijwi ryawe n’imbaraga; riranguruze, ntutinye; babwira imidugudu y’u Buyuda uti: Dore Imana yanyu! Dore Umwami Imana azaza afite ukuboko gukomeye, kandi ukuboko kwe kuzamutegekera; dore ingororano ye iri kumwe na we, kandi umurimo we uri imbere ye.’ Yesaya 40:9, 10.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.

> “Abategereza ukuza k’Umukwe bagomba kubwira abantu bati: ‘Dore Imana yanyu.’ Imirasire ya nyuma y’umucyo w’imbabazi, ubutumwa bwa nyuma bw’imbabazi bugomba guhabwa isi, ni uguhishurwa kw’imico Ye y’urukundo. Abana b’Imana bagomba kugaragaza ubwiza Bwayo. Mu mibereho yabo bwite no mu mico yabo bagomba guhishura icyo ubuntu bw’Imana bwabakoreye.” Christ’s Object Lessons, 415.

Malachi’s priests offered an offering that corrupted God’s name. The offering represents a message, and the message of Nashville on July 18, 2020, was a corrupted offering. It was corrupted by the rebellion of disregarding the prophetic command that “there should be time no longer”, that was given by Christ himself in Revelation ten.

Abatambyi bo muri Malaki batanze ituro ryanduje izina ry’Imana. Iryo turo rigereranya ubutumwa, kandi ubutumwa bwa Nashville bwo ku wa 18 Nyakanga 2020 bwari ituro ryanduye. Ryandujwe n’ubwigomeke bwo kwirengagiza itegeko ry’ubuhanuzi rivuga ko “igihe kitazabaho ukundi”, ryatanzwe na Kristo ubwe mu Ibyahishuwe igice cya cumi.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Nuko marayika nabonye ahagaze hejuru y’inyanja no hejuru y’isi, arambura ukuboko kwe ajya mu ijuru, arahira Uhoraho uhoraho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, yuko igihe kitazaba kikiriho. Ibyahishuwe 10:5, 6.

The “offering of righteousness” that is represented by the Levites in Malachi chapter three, is as an offering in the days of old, and it represents a message. The “former years” represent the purity of the message which produced the first disappointment in the Millerite history. The corrupted offering represents the corrupted message of July 18, 2020, yet it is still a parallel event.

“Igitambo cyo gukiranuka” gishushanywa n’Abalewi muri Malaki igice cya gatatu, ni nk’igitambo mu minsi ya kera, kandi gishushanya ubutumwa. “Imyaka ya mbere” ishushanya ubutungane bw’ubutumwa bwabyaye ugutenguha kwa mbere mu mateka y’Abamilerite. Igitambo cyangiritse gishushanya ubutumwa bwangiritse bwo ku wa 18 Nyakanga 2020, nyamara gikiri igikorwa kibangikanye.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Kandi azicara nk’utunganya n’umwejesha wa feza; kandi azeza bene Lewi, abakureho umwanda nk’uko batunganya izahabu na feza, kugira ngo batambire Uwiteka ituro rikiranuka. Maze ituro rya Yuda n’irya Yerusalemu rizashimisha Uwiteka, nk’uko byari bimeze mu minsi ya kera no mu myaka ya mbere. Malaki 3:3, 4.

The “curse” that is identified in Malachi identifies a test of an acknowledgement of what Elijah represents. Those of us that are now awakening must understand that the reality of the curse of “seven times” has been fulfilled upon us in the rebellion we manifested in making the sinful prediction of July 18, 2020. We must also once again decide what prophetic methodology we choose to eat. Two witnesses to this fact, and there are others, can be found in Malachi’s presentation of the Elijah to come, and also from Elijah’s own history. Elijah clearly identified that there would only be one correct message and methodology.

“Umuvumo” uvugwa muri Malaki ugaragaza ikigeragezo cyo kwemera icyo Eliya ahagarariye. Twebwe ubu dutangiye gukanguka tugomba gusobanukirwa yuko ukuri kw’umuvumo w’“inshuro ndwi” kwasohoreye kuri twe mu bugome twagaragaje ubwo twatangaga ubuhanuzi bw’icyaha bwa tariki ya 18 Nyakanga 2020. Tugomba kandi kongera gufata icyemezo cy’uburyo bw’ubuhanuzi duhitamo kurya. Abahamya babiri b’uku kuri, kandi hari n’abandi, baboneka mu buryo Malaki agaragaza Eliya uzaza, ndetse no mu mateka ya Eliya ubwe. Eliya yagaragaje mu buryo bweruye ko hariho ubutumwa bumwe gusa n’uburyo bumwe bw’ukuri.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Maze Eliya w’Umutishibi, wo mu baturage b’i Gileyadi, abwira Ahabu ati: “Nk’uko Uwiteka Imana ya Isirayeli, uwo mpagarara imbere ye, ariho, muri iyi myaka ntihazabaho ikime cyangwa imvura, keretse nk’uko ijambo ryanjye rizaba riri.” 1 Abami 17:1.

Malachi identified a “curse” that God’s priests are under in the period when the final Elijah appears in connection with a curse associated with God’s tithe. The “curse” of the tithe in Malachi, represents a decision on the part of the people of God, for in order to remove the curse they are already under they must decide where and what is the “storehouse”.

Malaki yerekanye “umuvumo” abatambyi b’Imana bariho mu gihe Eliya wa nyuma agaragara, ufitanye isano n’umuvumo ujyanye n’icya cumi cy’Imana. “Umuvumo” w’icya cumi uvugwa muri Malaki ugaragaza icyemezo kigomba gufatwa n’ubwoko bw’Imana, kuko kugira ngo uwo muvumo basanzwe bariho ukurweho, bagomba gufata umwanzuro wo kumenya aho “inzu y’ububiko” iri n’icyo ari cyo.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. Malachi 3:1–11.

> Dore, ngiye kohereza intumwa yanjye, kandi izantegurira inzira imbere yanjye; kandi Umwami mushaka azaza mu rusengero rwe gitunguranye, ari we ntumwa y’isezerano mwishimiramo; dore, araje, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde washobora kwihanganira umunsi wo kuza kwe? kandi ni nde wazahagarara igihe azabonekera? kuko ameze nk’umuriro w’umucuzi usukura ibyuma, kandi nk’isabune y’abameshi: kandi azicara nk’usukura kandi akweza ifeza; kandi azatunganya bene Levi, abatunganye nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro ryo gukiranuka. Ni bwo ituro rya Yuda n’irya Yerusalemu rizashimisha Uwiteka, nk’uko byari bimeze mu minsi ya kera no mu myaka ya mbere. Kandi nzabegera kugira ngo mbacire urubanza; kandi nzaba umuhamya wihuse urega abarozi, n’abasambanyi, n’abarahira ibinyoma, n’abariganya umukozi umushahara we, umupfakazi, n’impfubyi, n’abima umunyamahanga uburenganzira bwe, kandi batantinya, ni ko Uwiteka Nyiringabo avuga. Kuko ndi Uwiteka, sinhinduka; ni cyo gituma mwa bana ba Yakobo mwe mutarimbuka. Uhereye no mu minsi ya ba sogokuruza banyu, mwayobye amategeko yanjye, kandi ntimwayakomeje. Nimungarukire, nanjye nzabagarukira, ni ko Uwiteka Nyiringabo avuga. Ariko muravuga muti: “Twagaruka dute?” Mbese umuntu yakwiba Imana? Nyamara mwaranyibye. Ariko muravuga muti: “Twakwibye dute?” Mu cya cumi no mu maturo. Muvumwe umuvumo; kuko mwanyibye, ni ukuvuga iri shyanga ryose. Muzane ibyacumi byose mubishyire mu bubiko, kugira ngo mu nzu yanjye habemo ibyokurya, kandi munyigeragereshe muri ibi, ni ko Uwiteka Nyiringabo avuga, murebe ko ntazabakingurira amadirishya y’ijuru, nkabasukaho umugisha kugeza aho muzabura aho muwushyira. Kandi nzacyaha umumaragwa ku bwanyu, kandi ntazarimbura imyaka y’ubutaka bwanyu; kandi n’umuzabibu wanyu ntuzagusha imbuto zawo igihe kitaragera ukiri mu murima, ni ko Uwiteka Nyiringabo avuga. Malaki 3:1–11.

The Lord does not change, nor does he change methodology. Whatever the “curse” may or may not be, that is represented by Malachi’s curse of “tithe”, the tithe is to be brought into the storehouse, for the purpose of having “meat” in God’s house. That fact demands that a decision be made as to what the “storehouse” is, and what was the food represented by William Miller in the movement of the first angel, which typified the food to be eaten in the movement of the third angel? One of the symbols of that food is “rain” and “dew”.

Uwiteka ntahinduka, kandi n’uburyo akoramo ntibuhinduka. Icyo “umuvumo” ushobora kuba cyo cyangwa udashobora kuba cyo cyose, uwo ushushanywa n’umuvumo wa “icya cumi” uvugwa muri Malaki, icya cumi kigomba kugezwa mu bubiko, kugira ngo mu nzu y’Imana haboneke “ibyokurya”. Uko kuri gusaba ko hafatwa icyemezo cyerekeye icyo “ububiko” ari cyo, kandi n’icyo biryo byari byo byashushanywaga na William Miller mu rugendo rw’umumarayika wa mbere, rwagereranyaga ibyokurya byagombaga kuribwa mu rugendo rw’umumarayika wa gatatu. Kimwe mu bimenyetso by’ibyo byokurya ni “imvura” n’“ikime”.

> Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:1–4.

> Nimutege amatwi, yemwe majuru, nanjye nzavuga; kandi nawe si, umva amagambo ava mu kanwa kanjye. Inyigisho yanjye izamanuka nk’imvura, imvugo yanjye izatonyanga nk’ikime, nk’imvura yoroheje ku byatsi bikiri bitoya, kandi nk’imvura nyinshi ku byatsi: kuko nzatangaza izina ry’Uwiteka; muhaye Imana yacu ikuzo ryayo. Ni We Rutare, umurimo we uratunganye: kuko inzira ze zose ari urubanza: ni Imana y’ukuri kandi itagira gukiranirwa, irakiranuka kandi iratunganye. Gutegeka kwa Kabiri 32:1–4.

Did Elijah truly mean what he said to Ahab? Did he actually mean that in the last days, when the perfect fulfillment of the Elijah movement and message occurs, that “there shall not be dew nor rain these years, but according to my word?” Does the “rain” that Elijah speaks of being withheld, except at his word, align with the “rain” that Malachi promises as a blessing?

Ese Eliya yashakaga koko icyo yabwiye Ahabu? Mbese yashakaga koko kuvuga ko mu minsi y’imperuka, ubwo isohozwa ritunganye ry’umurimo n’ubutumwa bwa Eliya rizaba, “nta kime n’imvura bizabaho muri iyo myaka, keretse uko ijambo ryanjye rivuze”? Mbese “imvura” Eliya avuga ko izafatwa, keretse ku bw’ijambo rye, ihuye n’“imvura” Malaki asezeranya nk’umugisha?

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

> Nimuzane imigabane ya cumi yose mu bubiko, kugira ngo mu nzu yanjye habe ibyokurya; kandi muntegereshe muri ibyo noneho, ni ko Uwiteka Nyiringabo avuga, murebe niba ntazabakingurira ibirere, nkabasukaho umugisha, ku buryo mutazabona aho muwukwirwa. Malaki 3:10.

And does the “curse” of the unsanctified “offering” of the “priests”, and the misuse of “tithe” that has already been brought about, also represent the “curse” of the “seven times”?

Mbese “umuvumo” wo “gutamba” kw’“abatambyi” kutegerejwe, no gukoresha nabi “icya cumi” kwamaze kubaho, na byo byaba bishushanya “umuvumo” wa “karindwi”?

At the end of July, 2023, we began to publish articles that are essentially a repetition of the message found in the series of studies called Habakkuk’s Tables. The difference in the current presentation is that after July 18, 2020, the Lord began to place some of the old teachings in a new light.

Mu mpera za Nyakanga 2023, twatangiye gutangaza inyandiko ahanini zisubiramo ubutumwa buboneka mu ruhererekane rw’inyigisho rwitwa Ameza ya Habakuki. Itandukaniro riri mu buryo burimo gutangwamo ubu ni uko nyuma ya tariki ya 18 Nyakanga 2020, Umwami yatangiye gushyira zimwe mu nyigisho za kera mu mucyo mushya.

He began to open things up that appeared to me to be profound, but I was personally out of touch and unwilling to be in touch with the work I had previously been given to accomplish. From July 19, 2020, I understood that the prediction of the previous day was wrong, and that I was personally more responsible for that sinful prediction and its horrible aftermath than any other person.

Yatangiye kumpishurira ibintu byanshobokaga kugaragara ko bifite uburemere n’ubujyakuzimu bukomeye, ariko ku giti cyanjye nari naracitse ku murongo kandi ntashaka kongera kwifatanya n’umurimo nari narahawe mbere ngo nyusohoze. Guhera ku wa 19 Nyakanga 2020, nasobanukiwe ko ubuhanuzi bwo ku munsi wari wabanje bwari butari bwo, kandi ko ku giti cyanjye ari jye wari ufite uruhare rukomeye kurusha undi muntu wese muri ubwo buhanuzi bw’icyaha no mu ngaruka zabwo ziteye ubwoba zakurikiyeho.

Then in July of 2023, I was overwhelmed with a conviction, that in spite of my complete failure as a leader of God’s movement of the third angel, I should at least begin to write out what I had come to understand since July of 2020. I determined to put into writing what had been opened up to me since the sin of July 18, 2020, and then place it into the public record, before I was laid to rest.

Nuko muri Nyakanga 2023, natewe n’icyemezo gikomeye mu mutima, ko n’ubwo nari narananiranye rwose nk’umuyobozi w’umurimo w’Imana w’umumarayika wa gatatu, byibura nagombaga gutangira kwandika ibyo nari narageze ku gusobanukirwa uhereye muri Nyakanga 2020. Niyemeje kubishyira mu nyandiko ibyo nari narahishuriwe kuva ku cyaha cyo ku wa 18 Nyakanga 2020, hanyuma nkabishyira mu nyandiko rusange, mbere y’uko nshyirwa mu buruhukiro.

In the three months since July, there are over seventy countries around the world that are now following these articles. Yes, some are no doubt following for unholy purposes and intent, but not all. We are on the verge of turning on a program that will place these articles into all the major languages of planet earth, for at this point, those seventy-plus countries are forced to consider these truths in only the English language.

Mu mezi itatu ishize kuva muri Nyakanga, hari ibihugu birenga mirongo irindwi hirya no hino ku isi ubu bikurikira izi nyandiko. Ni byo, nta gushidikanya ko bimwe muri byo bikurikira bifite imigambi n’intego zitari izera, ariko si byose. Turi hafi gutangiza porogaramu izashyira izi nyandiko mu ndimi zose zikomeye z’isi, kuko kugeza ubu ibyo bihugu birenga mirongo irindwi bihatirwa kuzirikana kuri uku kuri mu rurimi rw’Icyongereza rwonyine.

We are already working to help some around the globe, that do not have the ways and means to do much with these truths, and I wonder if Malachi’s “storehouse”, that has a defined purpose of providing “food” in God’s house, may not be referring to the work of spreading the truth that has been proceeding from these articles since July of 2023?

Dusanzwe turi gukora uko dushoboye kugira ngo dufashe bamwe hirya no hino ku isi badafite uburyo n’amikoro byo kugira icyo bakora cyane kuri uku kuri, kandi nibaza niba “ububiko” bwa Malaki, bufite intego isobanuye yo gutanga “ibyokurya” mu nzu y’Imana, butaba bwerekeza ku murimo wo gukwirakwiza ukuri kwagiye guturuka muri izi nyandiko kuva muri Nyakanga 2023?

We will begin our consideration of Daniel chapter three in the next article.

Tuzatangira gusuzuma Daniyeli igice cya gatatu mu nyandiko ikurikira.

> “We are living in a special period of this earth’s history. A great work must be done in a very short time, and every Christian is to act a part in sustaining this work. God is calling for men who will consecrate themselves to the work of soulsaving. When we begin to comprehend what a sacrifice Christ made in order to save a perishing world, there will be seen a mighty wrestling to save souls. Oh, that all our churches might see and realize the infinite sacrifice of Christ!

> “Turimo kubaho mu gihe cyihariye cyo mu mateka y’iyi si. Umurimo ukomeye ugomba gukorwa mu gihe gito cyane, kandi buri Mukristo akwiriye kugira uruhare mu gushyigikira uyu murimo. Imana irahamagarira abantu baziyegurira umurimo wo gukiza imitima. Iyo dutangiye gusobanukirwa icyo igitambo Kristo yatanze cyari cyo kugira ngo akize isi irimbuka, haboneka guharanira gukomeye ko gukiza imitima. Mbega icyifuzo cyanjye cy’uko amatorero yacu yose yabona kandi akamenya igitambo cya Kristo kitagira urugero!”

> “In visions of the night, representations passed before me of a great reformatory movement among God’s people. Many were praising God. The sick were healed, and other miracles were wrought. A spirit of intercession was seen, even as was manifested before the great Day of Pentecost. Hundreds and thousands were seen visiting families and opening before them the word of God. Hearts were convicted by the power of the Holy Spirit, and a spirit of genuine conversion was manifest. On every side doors were thrown open to the proclamation of the truth. The world seemed to be lightened with the heavenly influence. Great blessings were received by the true and humble people of God. I heard voices of thanksgiving and praise, and there seemed to be a reformation such as we witnessed in 1844.

> “Mu byerekwa byo nijoro, nahishuriwe ibimenyetso by’umuhindukire ukomeye wo kuvugurura wari mu bantu b’Imana. Benshi bahimbazaga Imana. Abarwayi barakijijwe, kandi hakorwa n’ibindi bitangaza. Hagagaragaye umwuka wo gusabira abandi, nk’uko byagaragajwe mbere y’Umunsi mukuru wa Pentekote. Habonetse amagana n’ibihumbi by’abasuraga imiryango, bakabashyira imbere ijambo ry’Imana. Imitima yemejwe n’imbaraga z’Umwuka Wera, kandi hagaragara umwuka wo guhinduka nyakuri. Impande zose inzugi zarakinguwe kugira ngo ukuri kwamamazwe. Isi yasaga n’iramurikiwe n’ijuru. Abantu b’Imana b’ukuri kandi bicisha bugufi bahawe imigisha myinshi. Numvise amajwi yo gushima no guhimbaza, kandi byasaga n’aho habayeho ivugurura nk’iryo twiboneye mu mwaka wa 1844.”

> “Yet some refused to be converted. They were not willing to walk in God’s way, and when, in order that the work of God might be advanced, calls were made for freewill offerings, some clung selfishly to their earthly possessions. These covetous ones became separated from the company of believers.

> “Nyamara bamwe banze guhinduka. Ntabwo bashakaga kugendera mu nzira y’Imana, kandi igihe, kugira ngo umurimo w’Imana ujye mbere, hamagarwaga amaturo y’ubushake, bamwe bamwe bakingiranira mu bwikunde ku butunzi bwabo bwo mu isi. Abo banyarurumba batandukanywa n’iteraniro ry’abizera.

> “The judgments of God are in the earth, and, under the influence of the Holy Spirit, we must give the message of warning that He has entrusted to us. We must give this message quickly, line upon line, precept upon precept. Men will soon be forced to great decisions, and it is our duty to see that they are given an opportunity to understand the truth, that they may take their stand intelligently on the right side. The Lord calls upon His people to labor—labor earnestly and wisely—while probation lingers.” Testimonies, volume 9, 126.

> “Imanza z’Imana ziri mu isi, kandi, tuyobowe na Mwuka Wera, tugomba gutanga ubutumwa bw’imbuzi yadushinganije. Tugomba gutanga ubu butumwa vuba, umurongo ku murongo, ihame ku ihame. Bidatinze abantu bazahatirwa gufata ibyemezo bikomeye, kandi ni inshingano yacu kureba ko bahabwa uburyo bwo gusobanukirwa ukuri, kugira ngo bahagarare babizi neza ku ruhande rukwiriye. Uwiteka ahamagara ubwoko bwe gukora—gukorana umwete n’ubwenge—igihe imbabazi zikigihari.” Testimonies, volume 9, 126.

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