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

Igitabo cya Daniyeli – Nimero Ijana na Mirongo Cyenda n’Irindwi

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Ihishurwa ry’Ubuhanuzi: Uku Guteranya kwa Kabiri kwa Kristo n’Uruhare rw’Ubwa Islamu mu Iherezo nk’uko Bivugwa mu Nkuru y’Ibyahishuwe

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Ubu noneho tumaze kumenya ko kimwe mu bintu bigaragazwa n’inkuba ndwi ari umurimo wa Kristo wo kongera guteranya ubwoko Bwe ubwa kabiri, umurimo yatangiye gukora muri Nyakanga, 2023. Amateka y’Abamileriti agaragaza ko uwo murimo usohozwa mu gihe intambara y’Idini ya Isilamu ari yo mbuga y’ubutumwa.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Ubutumwa ni Ibyahishuwe bya Yesu Kristo, bikurwaho ikimenyetso mbere gato y’uko igihe cy’igeragezwa gifungwa, ariko ubwo butumwa butwarwa na (bushyirwa mu rwego rw’) ubutumwa bw’akaga ka gatatu. Muri cya gihe nyine Uwiteka yaramburaga ukuboko kwe ubwa kabiri mu 1849, Mushiki wa White yavugaga ku kunyeganyezwa kw’amahanga arakaye, ari ikimenyetso cya Islamu.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Ku wa 16 Ukuboza, 1848, Umwami yanyeretse iyerekwa ry’uguhungabana kw’ubutware bwo mu ijuru. Nabonye ko igihe Umwami yavugaga ati ‘ijuru,’ atanga ibimenyetso byanditswe na Matayo, Mariko, na Luka, yashakaga kuvuga ijuru, kandi igihe yavugaga ati ‘isi’ yashakaga kuvuga isi. Ubutware bwo mu ijuru ni izuba, ukwezi, n’inyenyeri. Ni byo byimika ubutegetsi mu ijuru. Ubutware bwo ku isi ni abategeka ku isi. Ubutware bwo mu ijuru buzahungabanywa n’ijwi ry’Imana. Hanyuma izuba, ukwezi, n’inyenyeri bizavanwa mu myanya yabyo. Ntibizashira, ahubwo bizahungabanywa n’ijwi ry’Imana.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. 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.

> “Ibicu by’umwijima, biremereye, byaje bizamuka kandi bigongana. Ikirere cyaratandukaniye kandi kirisubiza inyuma; maze dushobora kureba hejuru tunyuze mu mwanya ufunguye uri muri Orioni, aho ijwi ry’Imana ryaturutse. Umurwa Wera uzamanuka unyuze muri uwo mwanya ufunguye. Nabonye ko ubu imbaraga zo mu isi ziri kunyeganyezwa kandi ko ibyabaye biza bikurikirana uko bikwiye. Intambara, n’ibihuha by’intambara, inkota, inzara, n’icyorezo ni byo bibanza kunyeganyeza imbaraga zo mu isi; hanyuma ijwi ry’Imana rikazanyeganyeza izuba, ukwezi, n’inyenyeri, kandi n’iyi si na yo. Nabonye ko ukunyeganyezwa kw’imbaraga zo mu Burayi atari ko, nk’uko bamwe babyigisha, ukunyeganyezwa kw’imbaraga zo mu ijuru, ahubwo ko ari ukunyeganyezwa kw’amahanga arakaye.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Abanditsi b’amateka bemeza ko icyahungabanyaga amahanga y’i Burayi mu mwaka wa 1848, cyari ibikorwa by’ingabo za Isilamu, kuko mu buryo bw’ubuhanuzi zigereranywa nk’ubushobozi burakaza amahanga. Mu buhamya bwa mbere bw’Umwami bwo kongera kurambura ukuboko Kwe ubwa kabiri mu mateka yo kuva mu 1840 kugeza mu 1844, ubutumwa bw’Induru yo mu Gicuku bwageze mu nama y’inkambi yabereye Exeter. Kuva aho kugeza ku wa 22 Ukwakira 1844, ubwo butumwa bwakwirakwiye ku nkombe z’uburasirazuba bwa Leta Zunze Ubumwe za Amerika nk’umuraba ukomeye. Iyo mpinduka yari yaragereranyijwe mbere no kwinjira kwa Kristo i Yerusalemu mu ntsinzi, kandi indogobe ni yo yatwaye Kristo imwinjiza i Yerusalemu.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Ubutumwa bw’Ijwi ryo mu Gicuku bugereranya ubutumwa bwose bw’ubuhanuzi bw’Ibyahishuwe bya Yesu Kristo, ariko ibyo Byahishuwe bishyirwa mu rwego rw’Isilamu y’umubabaro wa gatatu irakaza amahanga, kuko ari Isilamu itwara ubutumwa ari bwo Byahishuwe bya Yesu Kristo. Yesu ni Intare yo mu muryango wa Yuda, kandi ahujwe n’ubutumwa bw’“indogobe.”

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yuda, ni wowe abavandimwe bawe bazashima; ukuboko kwawe kuzaba ku ijosi ry’abanzi bawe; abana ba so bazakunamira imbere yawe. Yuda ni icyana cy’intare: mwana wanjye, wazamutse uvuye ku muhigo; ariyubitse hasi, yicumba nk’intare, kandi nk’intare ishaje; ni nde wayikangura? Inkoni y’ubwami ntizava kuri Yuda, kandi n’utanga amategeko ntazava hagati y’ibirenge bye, kugeza aho Shilo azazira; kandi amoko ni we azateraniraho. Aboshye icyana cy’indogobe ye ku muzabibu, n’icyana cy’indogobe y’ingore ye ku muzabibu watoranyijwe; yamesheye imyambaro ye muri divayi, n’imyenda ye mu maraso y’imizabibu: Amaso ye azatukura kubera divayi, kandi amenyo ye azera kubera amata. Itangiriro 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Ni mu Buyuda ni ho “gukoraniriza hamwe kw’abantu” gusohozwa. Kristo, nk’uko ari Buyuda, ni na we “Umuzabibu,” kandi “umuzabibu w’indobanure” uboshywe ku “cyana cy’indogobe.” “Imyambaro” ye yogeshejwe muri “divayi,” ari yo yari “amaraso y’imizabibu.” Kristo yatangiye kumena amaraso ye i Getsemani, igihe yabiraga ibyuya by’amaraso, kandi Getsemani bisobanura “urwengero rw’imyelayo.” Kuva i Getsemani kugeza ku musaraba yamennye amaraso ye y’igiciro cyinshi kugira ngo akoranirize abantu bose kuri we.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Noneho ni ho gucirirwa kw’iyi si; noneho umutware w’iyi si aza kujugunywa hanze. Nanjye, nimara kuzamurwa ngakuwe mu isi, nzireherezaho abantu bose. Ibyo yabivuze agaragaza urupfu yagombaga gupfa urwo ari rwo. Yohana 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Umurimo wa Kristo wo kwikururira abantu bose kuri We ni igikorwa cy’ibyiciro bibiri, kuko abanza kwegeranya “abirukanywe bo muri Isirayeli,” hanyuma akabakoresha nk’ibendera ryo gukurura izindi ntama ze.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Ndi umwungeri mwiza, kandi nzi intama zanjye, kandi intama zanjye ziranzi. Nk’uko Data anzi, ni ko nanjye nzi Data; kandi nitangira intama ubugingo bwanjye. Kandi mfite n’izindi ntama zitari iz’uru rugo; na zo ngomba kuzizana, kandi zizumva ijwi ryanjye; maze hazabaho umukumbi umwe n’umwungeri umwe. Yohana 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Abantu ibihumbi ijana na mirongo ine na bine ni bo “ntama” bamuzi. “Izindi ntama” ni umukumbi we usohoka i Babuloni igihe babonye kandi bumvise ibendera. Mbere y’uko azamura ibendera rye, ari zo ntama ze, abanza kubakoranya ubwa kabiri. Uwo murongo w’amateka yera uhuye n’imirongo ya cumi na itatu kugeza kuri cumi na gatanu yo muri Daniyeli igice cya cumi na kimwe, kandi bityo ugahuzwa n’amateka ahishwe yo mu murongo wa mirongo ine. Ugaragaza umurongo w’ihembe ry’Abaporotesitanti b’ukuri rikurikira mu mateka y’ihembe ry’Abaporotesitanti b’ubuhakanyi, ihembe rya Repubulikani b’ubuhakanyi, n’ukuza kwa maraya w’i Tiro, mbere gato y’itegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine na rimwe. Umurongo w’ihembe ry’Abaporotesitanti b’ukuri ugaragaza amateka ndetse n’ubutumwa aho abo bantu ibihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Abirukanywe bo muri Isirayeli” bagereranya umurongo utandukanye n’“iteraniro ry’abakobanyi”, nk’uko Yeremiya abivuga, cyangwa nk’“isinagogi ya Satani”, nk’uko Yohana ayivuga mu Byahishuwe igice cya kabiri n’icya gatatu aho amatorero y’i Simuruna n’i Filadelifiya avugwa. Ab’i Filadelifiya bagereranya “ibihumbi ijana na mirongo ine na bine” byo mu Byahishuwe igice cya karindwi, kandi Simuruna ni “imbaga y’abantu benshi” bo muri icyo gice nyine, badashobora kubarika. Ibyiciro byombi by’abacunguwe mu minsi ya nyuma biri mu mpaka n’ababeshya, kandi bari mu isinagogi ya Satani, kandi bavuga ko ari ubwoko bw’Imana, kuko bavuga ko ari Abayahudi.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Umurongo w’ihembe nyakuri ry’Abaporotesitanti ugizwe n’impaka zibaho hagati yabo n’abahoze ari ubwoko bw’isezerano bari muri icyo gihe basigaranwa. Muri iyo mateka nyene, abizerwa na bo bari mu mpaka n’umurongo w’Abaporotesitanti bateshutse hamwe n’Ugatorika. Izo nzego eshatu z’idini zigereranya ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma ku rwego rwa mikoro mu murongo w’ihembe nyakuri ry’Abaporotesitanti.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> “Nabonye ko itorero ry’izina gusa n’Abadivantisiti b’izina gusa, nka Yuda, bazadutanga ku Bakatolika kugira ngo babone ububasha bwabo bwo kuza kurwanya ukuri. Icyo gihe abera bazaba ari abantu batazwi cyane, bazwi na bake mu Bakatolika; ariko amatorero n’Abadivantisiti b’izina gusa bazi ukwizera kwacu n’imigenzo yacu (kuko batwangaga bitewe n’Isabato, kuko batashoboraga kuyivuguruza) bazagambanira abera kandi babamenyeshe Abakatolika nk’abirengagiza amategeko n’imigenzo by’abaturage; ni ukuvuga ko bakomeza Isabato kandi bakirengagiza icyumweru.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Twigeze kuvuga kuri uyu murongo mbere, kandi muri uko kubigenza twagaragaje ko imvugo “itorero ry’izina gusa” n’imvugo “Umwadivantisiti w’izina gusa” byari bifite igisobanuro n’ikoreshwa bitandukanye igihe Mushiki wa White yandikaga ayo magambo. Nyamara abahanuzi bavugiye cyane iminsi y’imperuka kuruta uko bavugiye amateka yabo bwite, bityo rero muri uyu murongo itorero ry’izina gusa ryo mu minsi y’imperuka ryaba ari Uprotestanti bw’ubuhakanyi. Ijambo “nominal” risobanura “mu izina gusa.”

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Itorero ryiswe irya Giporotesitanti ryaretse kwamagana Roma mu wa 1844, ubwo ryigomekaga ku kwinjirana kwizera Ahera Cyane, aho ryashoboraga kumenya ko Isabato y’umunsi wa karindwi ari wo munsi ukwiye wo kuramirizaho. Ahubwo, ryakomeje gukomeza ugusenga izuba, ari ryo kimenyetso cya Gatolika. Ntibishoboka “kwamagana” Roma, ari byo bisobanuro byonyine by’ijambo “Umuporotesitanti,” niba wemeye ikimenyetso cyayo cy’ubutware, icyo itorero ry’Abaroma ryakomeje kugaragaza kenshi ko ari cyo butware bwaryo bwo guhindura mu Bibiliya umunsi wo kuramirizaho, bukawuvana ku Isabato y’umunsi wa karindwi bukawushyira ku Cyumweru.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

“Abadiventisti b’izina gusa” ni abavuga ko ari Abadiventisti b’Umunsi wa Karindwi, ariko kandi banamenyekanishwa nka Yuda, ari we kimenyetso cy’umwigishwa wahemukiye ibyo yavugaga ko yemera. Itorero ry’Abadiventisti b’Umunsi wa Karindwi ry’izina gusa rizanga “abera,” kandi abo bera “bazahinduka” hanyuma “abantu batazwi.” Banga abo bera batazwi, “kubera Isabato,” ukuri badashobora “guhinyuza.” Ukuri kw’Isabato mu mateka ya Mushiki wa White kwari Isabato y’umunsi wa karindwi, ariko kugereranya ukuri kw’Isabato kw’iminsi y’imperuka, kudashobora guhinyuzwa, kandi ni yo nyigisho yabanje kwangwa n’Ubudiventisti bw’Umunsi wa Karindwi bwa Lawodokiya mu kwigomeka kwabwo mu 1863. Iyo nyigisho yari ukuri kwa mbere k’ishingiro kwavumbuwe na William Miller, kandi ihagarariye ukuri kw’ishingiro k’Ubudiventisti Abadiventisti b’izina gusa banga kugenderamo, nk’uko bigaragazwa n’inzira za kera za Yeremiya. Uko kuri kw’Isabato ni “ibihe birindwi,” byo mu Balewi makumyabiri na gatandatu.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Umurongo wa Porotesitantisimu y’ukuri ugizwe na Filadelifiya na Simuruna ugambanirwa n’abagereranywa na Yuda. Yuda yasezeranye kugambanira Yesu incuro eshatu, bityo bigaragaza ubugambanyi bugenda butera imbere bwabanje kandi bukarangirira ku musaraba. Umurongo wa cumi na gatandatu wa Daniyeli cumi na umwe ugaragaza itegeko ryo ku Cyumweru, ryagereranyijwe n’umusaraba. Ni cyo gituma, mu mirongo ibanziriza itegeko ryo ku Cyumweru ryo mu murongo wa cumi na gatandatu, ari na ryo tegeko ryo ku Cyumweru ryo mu murongo wa mirongo ine na rimwe, abazera bera bo mu minsi ya nyuma bazanirwaho ubugambanyi bw’intambwe eshatu. Ubugambanyi buba mu gihe Uwiteka ari gukoranya ubwa kabiri ibendera Rye ryo mu minsi ya nyuma.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> No kuri uwo munsi hazabaho umuzi wa Yesayi, uzahagarara nk’ibendera ry’amahanga; abanyamahanga bazamushakashakaho, kandi aho azaruhurira hazaba hafite ubwiza. Kandi kuri uwo munsi, Uwiteka azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe bazaba barasigaye, abakure muri Ashuri, no mu Egiputa, no muri Paturo, no muri Kushi, no muri Elamu, no muri Shinari, no muri Hamati, no mu birwa byo mu nyanja. Kandi azashyiriraho amahanga ibendera, ateranye abirukanywe bo muri Isirayeli, kandi akoranye hamwe abatatanijwe bo mu Buyuda, abakure ku mpera enye z’isi. Kandi ishyari rya Efurayimu rizashira, n’abanzi ba Yuda bazarimburwa: Efurayimu ntizongera kugirira Yuda ishyari, kandi Yuda ntizongera kurushya Efurayimu. Ahubwo bazagurukira ku bitugu by’Abafilisitiya berekeza iburengerazuba; bazanyaga ab’iburasirazuba bari hamwe; bazarambura ukuboko kwabo kuri Edomu no kuri Mowabu; kandi abana ba Amoni bazabumvira. Yesaya 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Yesaya agaragaza imiterere y’amateka y’uyu murongo mu murongo wa cumi, akoresheje imvugo ngo “uwo munsi.” Bityo rero, uwo “munsi” uba waramaze kugaragazwa mu mirongo ibanziriza umurongo wa cumi. Iyo dusubiye inyuma tugakurikirana iyi nkuru y’ubuhanuzi yihariye kugeza ku cyerekezo kidufasha kumenya igihe “uwo munsi” ari wo, tugera ku murongo wa mbere w’igice cya cumi.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Bazabona abashyiraho amategeko y’ubugome, kandi bakandika ibyo kurenganya bategetse. Yesaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Mushiki wa White agaragaza ko “itegeko ridakiranuka” rivugwa muri uyu murongo ari itegeko ryo ku Cyumweru rigiye kuza vuba:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> “Hashyizweho isabato y’ikigirwamana, nk’uko ishusho ya zahabu yashyizwe mu kibaya cya Dura. Kandi nk’uko Nebukadinezari, umwami w’i Babuloni, yasohoye itegeko rivuga ko abatazapfukamira iyo shusho ngo bayisenge bazicwa, ni ko n’itangazo rizatangazwa rivuga ko abatazaha icyubahiro gahunda y’icyumweru bazahanishwa gufungwa no kwicwa. Bityo Isabato y’Uwiteka igakandagirirwa munsi y’ibirenge. Ariko Uwiteka yaravuze ati: ‘Bazabona ishyano abategeka amategeko atari ayo gukiranuka, kandi bakandika amakuba bategetse’ [Yesaya 10:1]. [Zefaniya 1:14–18]” Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Imimerere y’uko Uwiteka azongera gukoranya ubwoko Bwe ubwa kabiri ishyirwa mu mateka y’ikibazo cyegereje cy’itegeko ryo ku Cyumweru, kuko mu murongo wa cumi na kabiri w’igice cya cumi, Yesaya avuga ko Uwiteka azabanza kurangiza umurimo hagati mu bwoko Bwe mbere y’uko azana urubanza rwe nyobozi ku itegeko ritari iryo gukiranuka, ari ryo tegeko ryo ku Cyumweru.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Ni cyo gituma bizaba, ko Uwiteka narangiza umurimo we wose ku musozi wa Siyoni n’i Yerusalemu, nzahana imbuto z’umutima w’ubwibone w’umwami wa Ashuri, n’ubwiza bw’amaso ye y’ubwibone. Yesaya 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“Umurimo kuri Siyoni no kuri Yerusalemu”, uwo Uwiteka “asohoza” mbere y’uko igihano cya papa gitangira ku itegeko ryo ku Cyumweru, ni ugushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine. Mu gice cya cyenda cya Ezekiyeli, umuntu ufite ihembe ririmo wino y’umwanditsi anyura i Yerusalemu ashyira ikimenyetso ku “baniha kandi bakaboroga kubera ibizira bikorerwa mu gihugu” no mu itorero. Uwo murimo ukubiyemo uburyo Uwiteka yongera guteranya ku ncuro ya kabiri abirukanywe ba Isirayeli. Abateranya abakura mu mfuruka enye z’isi, kandi “imfuruka enye z’isi” zigereranywa n’uturere umunani tw’akarere k’isi. Umunani ni ikimenyetso cy’igikorwa cyo kugeragezwa kijyanye n’igishushanyo cy’inyamaswa, bityo bikagaragaza ko guteranywa kwa nyuma kw’abari kuzaba ibendera bibaho mu gihe ikigeragezo cy’igishushanyo cy’inyamaswa kirimo gusohozwa mu isi.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Ubumwe bugereranywa na “Efurayimu” “idafuhira Yuda, kandi Yuda” “idahagarika umutima Efurayimu,” bubaho igihe abanzi ba Yuda bacibwaho. Mu buryo bw’ubuhanuzi, abantu b’isezerano rya mbere, bagereranywa na Yuda, cyangwa isinagogi ya Satani, cyangwa iteraniro ry’abakobanyi, cyangwa Abaporotesitanti bo mu mateka y’Abamilerite, cyangwa Abayahudi bo mu mateka ya Kristo, “bacibwaho” ku gutenguha kwa mbere. Igihe Yeremiya yagereranyaga ayo mateka nyene, yategetswe ko atagomba na rimwe gusubira mu iteraniro ry’abakobanyi, nubwo bo bashoboraga kumugarukaho iyo bahisemo kwihana.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Uhereye ku wa 18 Nyakanga 2020 kugeza ku itegeko ryo ku Cyumweru, Uwiteka akoranyiriza hamwe ubwoko Bwe bwo mu minsi y’imperuka ku ncuro ya kabiri. Abukoranya abuvanye impande zose z’isi, mu gihe arimo asohoza umurimo We wose kuri Yuda na Yerusalemu. Muri icyo gihe cyo gushyirwaho ikimenyetso, ubwoko bw’Imana bwo mu minsi y’imperuka buzaba butazwi, nyamara n’ubwo bimeze bityo buzahangana n’ubumwe bw’impande eshatu burwanya umurimo wabwo.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Ugatolika ni cyo gikoko cy’iryo huriro ry’incuro eshatu, kandi umwe mu bakobwa be ni rya tsinda Mushiki wa White aranga ko ari itorero ry’izina gusa. Ibo bahagarariye umuhanuzi w’ibinyoma. Abadiventisiti b’i Lawodikiya b’izina gusa, bahagarariwe na Yuda, ni bo kiyoka muri iri shusho. Ubugome bwo kwigomeka bwo mu 1863 bwagereranyijwe no kwigomeka kwa Isirayeli ya kera i Kadeshi ya mbere, igihe bahisemo kwanga ubutumwa bwa Yosuwa na Kalebu no gusubira muri Egiputa. Egiputa ni ikimenyetso cya kiyoka.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Mwana w’umuntu, uhange amaso yawe kuri Farawo umwami wa Egiputa, umuhanuzeho, no kuri Egiputa hose: Vuga, uvuge uti: Uku ni ko Uwiteka Imana avuga iti: Dore ndakurwanya, Farawo mwami wa Egiputa, wa kiyoka kinini kirambaraye hagati mu nzuzi zacyo, cyavuze kiti: “Uruzi rwanjye ni urwanjye ubwanjye, kandi narwiyemereye.” Ezekiyeli 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Ubugome bwabereye i Kadeshi bwarangaga ikigeragezo cya cumi mu ruhererekane rw’ibigeragezo byatumye abantu batoranyijwe bari barakuwe muri Egiputa bakanwa kandi bagapfa, kandi bwagereranyaga ikigeragezo cya nyuma cy’uruhererekane rw’ibigeragezo rwashyizwe kuri Adventisime y’Abafiladelifiya yo mu murongo wa Miller ku wa 22 Ukwakira 1844, rukarangirana n’ubugome bwo mu 1863. Ku iherezo nyakuri ry’amateka ya Isirayeli ya kera, Abayahudi “barasakuza bati, ‘Mumukureho, mumukureho, mumubambe ku musaraba.’ Pilato arababaza ati, ‘Mbese mbambe Umwami wanyu ku musaraba?’ Abatambyi bakuru baramusubiza bati, ‘Nta mwami dufite keretse Kayisari.’” Mu bugome bwa mbere no mu bugome bwa nyuma, abantu bahoze ari ubwoko bw’isezerano bahisemo kwifatanya n’ikimenyetso cy’ikiyoka (Egiputa na Roma ya gipagani) nk’umwami wabo.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

Ku wa 18 Nyakanga 2020, “abanzi ba Yuda” “baraciweho,” maze urusengero rw’abihumbi ijana na mirongo ine na bine rurashingwa. Icyari gisigaye gusa ni uko urusengero rwagombaga kwezwa, mbere y’uko Intumwa y’Isezerano iza mu rusengero rwayo itunguranye. Urusengero rw’amateka y’Abamillerite rwubatswe mu myaka mirongo ine n’itandatu, kuva mu 1798 kugeza mu 1844. Mu gucika intege kwa mbere ko ku wa 19 Mata 1844, Abaporotesitanti baraciweho maze baba igice cy’isinagogi ya Satani, iteraniro ry’abakobanyi, umukobwa wa Roma. Uhereye kuri iyo ngingo kugeza ku wa 22 Ukwakira 1844, habayeho igikorwa cyo kwezwa mbere y’uko abanyakuri bakurikira Kristo bakinjira Ahera Cyane, kugira ngo asohoze umurimo wo guhuza Ubumana bwe n’ubumuntu bwabo.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Amateka y’ihembe nyakuri ry’Abaporotesitanti, ryongera gukoranirizwa hamwe ubwa kabiri mbere gato y’itegeko ridakiranuka, kugira ngo ribe ibendera Imana ikoresha mu guhamagara izindi ntama Zayo ngo zisohoke i Babuloni, abera muri icyo gihe kimwe n’icyo amahembe y’Abarepubulikani n’ay’Abaporotesitanti bayobye ahuriramo hamwe, agasambana mu buryo bw’umwuka, bityo akaba umubiri umwe, cyangwa urusengero rumwe, ari byo shusho ya ya nyamaswa. Muri icyo gihe nyine, urusengero rw’Imana na rwo rurimo kuremamo ishusho ya Kristo.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikiraho.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Ijambo ryaje kuri Yeremiya rivuye ku Uwiteka, riravuga riti: Hagarara mu irembo ry’inzu y’Uwiteka, uhamagaze iri jambo, uvuge uti: Nimwumve ijambo ry’Uwiteka, mwa Bayuda mwese mwinjira muri aya marembo gusenga Uwiteka. Uwiteka Nyiringabo, Imana ya Isirayeli, avuga atya iti: Mukosore inzira zanyu n’imigenzereze yanyu, nanjye nzabatuza aha hantu. Ntimukiringire amagambo y’ibinyoma muvuga muti: Ingoro y’Uwiteka, ingoro y’Uwiteka, ingoro y’Uwiteka, ngiyi. Kuko nimuramuka mukosoye rwose inzira zanyu n’imigenzereze yanyu; nimuramuka mukiranura rwose imanza hagati y’umuntu na mugenzi we; nimutagira umunyamahanga, impfubyi n’umupfakazi mukandamiza, kandi ntimumene amaraso y’inzirakarengane aha hantu, kandi ntimukurikire izindi mana kugira ngo bibagirire nabi: ni bwo nzabatuza aha hantu, mu gihugu nahaye ba sogokuruza banyu, uhereye kera kose ukageza iteka ryose. Dore, mwiringira amagambo y’ibinyoma adafite umumaro. Mbese muziba, mwice, musambane, murahire ibinyoma, mutwikire imibavu Baali, kandi mukurikire izindi mana mutazi; hanyuma muze muhagarare imbere yanjye muri iyi nzu yitiriwe izina ryanjye, muvuge muti: Turakijijwe kugira ngo dukore aya mahano yose? Mbese iyi nzu yitiriwe izina ryanjye yabaye ubuvumo bw’abambuzi mu maso yanyu? Dore, nanjye ubwanjye narabibonye, ni ko Uwiteka avuga.

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Ariko nimujye noneho ahantu hanjye hari i Shilo, aho nabanje gushyira izina ryanjye, murebe icyo nahakoreye kubera ubugome bw’ubwoko bwanjye bw’Abisirayeli. Kandi none, kuko mwakoze ibyo bikorwa byose, ni ko Uwiteka avuga, kandi nababwiye, nkabyuka kare nkavuga, ariko ntimwumvise; kandi nabahamagaye, ariko ntimwasubiza; ni cyo gituma iyi nzu yitiriwe izina ryanjye, iyo mwiringiramo, n’aha hantu nahaye mwe na ba sokuruza banyu, nzahagirira nk’uko nagiriye i Shilo. Kandi nzabakura imbere y’amaso yanjye, nk’uko nakuyeyo bene wanyu bose, ari bo rubyaro rwose rwa Efurayimu. Nuko ntusabire ubu bwoko, kandi ntuzamure ijwi cyangwa isengesho ubusabira, kandi ntunkingingeho: kuko ntazakumva. Mbese ntubona ibyo bakora mu midugudu y’u Buyuda no mu mihanda y’i Yerusalemu? Yeremiya 7:1–17.

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