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

Igitabo cya Daniyeli - Ijana na Makumyabiri na Kabiri

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Ihishurwa ry’Ukuri: Urugendo Binyuze muri Daniyeli 11 no Mu Guhungabanywa kw’Abantu b’Imana

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Igihe umucyo wa Daniyeli igice cya cumi na kimwe, umurongo wa mirongo ine kugeza kuri mirongo ine n’itanu, wafungurwaga mu gihe cy’imperuka mu mwaka wa 1989, abanzi b’ukuri batanze kurwanywa kwatumye Imana ihishura ukuri ko kurengera amahame shingiro y’uwo murongo wo mu gitabo cya Daniyeli, ari na wo wahise uba ingingo n’icyibandwaho by’ibitero bya Satani. Uko guterana amagambo ku byerekeye ukuri n’ikinyoma muri ayo mateka kwakoreshejwe na Mwuka Wera kugira ngo hagaragazwe amategeko amwe n’amwe y’ubuhanuzi yari kurushaho kongera ubumenyi bwari bwafunguwe kandi nyuma bukazaba ubwo kugerageza igisekuru cya nyuma cyo mu mateka y’isi. Twagiye dusuzuma “ikoreshwa gatatu ry’ubuhanuzi,” kandi tukagaragaza iryo koreshwa nk’itegeko nyamukuru ryahishuwe binyuze mu nzira yo kurwanywa Satani yagaragaje muri iyo minsi yahise. Uwo murongo w’impaka uzwi nka “guhungabana,” nk’uko Sister White abivuga.

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> “Nerekejwe ku buyobozi bw’Imana hagati y’ubwoko bwayo, maze neretswe yuko buri kigeragezo gikorwa n’umurimo wo gutunganya no kweza ku Bakristo biyita ko ari bo kigaragaza ko bamwe ari inkamba. Izahabu nyayo ntihora igaragara buri gihe. Muri buri kibazo gikomeye cy’idini, bamwe bagwa mu kigeragezo. Uguhungabanya kw’Imana gutwarana abantu benshi nk’amababi yumye. Uburumbuke bwongera imbaga y’abiyita abakristo. Amakuba abakuramo mu itorero. Nk’itsinda, imitima yabo ntikomeye ku Mana. Bava muri twe kuko batari abacu; kuko iyo amakuba cyangwa gutotezwa bivutse kubera ijambo, benshi baragwa.” Testimonies, volume 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

“Kunyeganyega” kubaho igihe ukuri gukurwaho ikimenyetso na Ntare yo mu muryango wa Yuda, hanyuma kukagezwa ku bantu.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> “Nabajije icyo kunyeganyega nari nabonye kwasobanuraga, maze nkerekwa yuko kuzaterwa n’ubuhamya butomoye bwahamagajwe n’inama y’Umuhamya W’ukuri ku B’i Lawodikiya. Ibi bizagira ingaruka ku mutima w’ubyakira, kandi bizamutera kuzamura ibendera no gusuka ukuri kutomoye. Bamwe ntibazihanganira ubu buhamya butomoye. Bazabuhagurukira, kandi ibi ni byo bizatera kunyeganyega mu bwoko bw’Imana.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Kwinjizwa k’“ukuri” buri gihe gutera kunyeganyega, kandi ukuri kwafunguwe mu mwaka wa 1989 kwakoze koko icyo kintu. Imwe mu nyungu z’ukurwanywa kwazanywe kurwanya ukuri, ni ugutezwa imbere kw’uruhererekane rw’amategeko ngenderwaho yo gushinga ihame ry’iyongera ry’ubumenyi mu myaka yakurikiye 1989. Iterambere ry’ayo mategeko ngenderwaho rihura n’iterambere ry’uruhererekane rw’amategeko ngenderwaho mu gihe cy’Abamillerite. Imikoreshereze yose itatu y’ubuhanuzi bwa Bibiliya igira uruhare mu gutuma ibyabaye mu minsi y’imperuka birushaho gusobanuka.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Ibyerekanwa bitatu byerekeye Roma na Babuloni bishyiraho isano iri hagati y’uwo mugore n’inyamaswa ayitwayeho kandi ayitegeka mu gihe cy’amateka y’ihungabana ry’itegeko ryo ku Cyumweru, ari na yo mateka y’urubanza nyakwigendera rw’Imana ku ndaya ya Babuloni.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Imikoreshereze itatu by’“intumwa itegura inzira y’Intumwa y’Isezerano,” kandi no bya “Eliya,” bigaragaza umurimo n’ubutumwa bwo muri ibyo bihe byombi bishushanya irangira ry’igihe cy’imbabazi mu minsi ya nyuma. Igihe cya mbere gitangirana n’ijwi rya mbere ryo mu Ibyahishuwe igice cya cumi n’umunani, rihagarariye itangira ry’urubanza rw’iperereza rw’abazima ku Badiventisti b’i Lawodikiya, kandi igihe cya nyuma gitangirana n’ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani, rihagarariye urubanza nyir’izina rw’indaya y’i Babuloni.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Imikoreshereze itatu ya Roma na Babuloni ihagarariye amateka yo hanze y’ubwoko bw’Imana bwo mu minsi y’imperuka, naho imikoreshereze itatu ya Eliya n’intumwa itegura inzira ihagarariye amateka yo imbere y’ubwoko bw’Imana bwo mu minsi y’imperuka. Imikoreshereze itatu y’amakuba atatu, igaragaza ubutumwa bunyura muri ibyo bihe byombi, hamwe bikaba bihagarariye igihe cyo gusoza urubanza, gitangirira ku nzu y’Imana, hanyuma nyuma kikagera no kuri abo bari hanze y’inzu y’Imana. Ayo makuba atatu agaragaza ko Ubuyisilamu ari ubutumwa bw’imvura y’itumba, kandi ko ari n’igikoresho cy’urubanza Imana ikoresha ku bahatira abantu bose kuramya izuba. Isozwa ry’urubanza rihagarariye “iminsi yo guhorera kw’Imana,” haba ku itorero ryayo ryagomye ndetse no ku banyabyaha bari hanze y’itorero ryayo.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Igihe Yesu yatangiraga umurimo We bwa mbere mu rusengero rw’i Nazareti, yakoresheje Yesaya igice cya mirongo itandatu na rimwe kugira ngo asobanure umurimo We, ubutumwa Bwe n’ibikorwa Bye, byari bikubiyemo no kugaragaza igihe cyo kwihorera kw’Imana. Umurimo We, ubutumwa Bwe n’ibikorwa Bye byabaye ikigereranyo cy’umurimo, ubutumwa n’ibikorwa by’abihumbi ijana na mirongo ine na bine, kuko mu buryo bw’ubuhanuzi bakurikira Umwana w’Intama aho ajya hose.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Umwuka w’Umwami Imana ari kuri jye; kuko Uwiteka yansize amavuta kugira ngo mbwirize abacisha bugufi ubutumwa bwiza; yantumye gupfuka ibikomere by’abafite imitima imenetse, gutangaza umudendezo ku bajyanywe ari imbohe, no gufungurira ababohewe mu nzu y’imbohe; gutangaza umwaka wemewe n’Uwiteka, n’umunsi wo guhora w’Imana yacu; guhoza abarira bose; gushyiriraho abaririra i Siyoni, kubaha ikamba cyimbo cy’ivu, amavuta y’ibyishimo mu cyimbo cyo kurira, umwambaro wo guhimbaza mu cyimbo cy’umwuka w’agahinda; kugira ngo bitwe ibiti byo gukiranuka, urut plantwa rw’Uwiteka, kugira ngo ahimbazwe. Kandi bazubaka amatongo ya kera, bazubura ahahoze hahiye, kandi bazasana imidugudu yabaye amatongo, ahasenyutse h’ibihe byinshi. Kandi abanyamahanga bazahagarara baragire amashyo yanyu, n’abana b’ab’ahandi bazaba abahinzi banyu n’abahinzi b’imizabibu banyu. Ariko mwebwe muzitwa Abatambyi b’Uwiteka: abantu bazabita Abakozi b’Imana yacu: muzarya ubutunzi bw’amahanga, kandi muzīrata mu cyubahiro cyayo. Yesaya 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Yesu yasizwe mu mubatizo We, kandi icyo kimenyetso cy’inzira kigereranya ku wa 11 Nzeri 2001, igihe gusigwa kwa Mwuka Muziranenge kwatangiraga kumanukira ku bamenye ko gusukwa kw’imvura y’itumba yo mu minsi y’imperuka kwari kwaragereranyijwe n’amateka y’Abamillerite, ari bo matongo ya kera abo ibihumbi ijana na mirongo ine na bine bazongera kubaka, nibamara gusubira mu nzira za kera za Yeremiya.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Ubutumwa bwo gukiranuka kwa Kristo bwaturutse mu bugome bwo kwigomeka bwo mu 1888 bwongeye kuba ukuri kw’iki gihe, kandi ubutumwa bwaturutse mu bugome bwo kwigomeka bwo mu 1888 bwari inkuru nziza ifite ubushobozi bwo guhambiriza imitima imenetse, ariko ikaba idafite imbaraga zo gukingura imitima ikomeye y’abafite amaso yo kureba, ariko ntibabone, kandi bafite amatwi yo kumva, ariko ntibasobanukirwe. Ubutumwa bwo gukiranuka kwa Kristo bwaturutse mu bugome bwo kwigomeka bwo mu 1888 bwari kandi ubutumwa bwo kuri Lawodikiya, bwongeye kuhagera kugira ngo bwingure urugi rw’inzu y’imbohe rw’abari imbohe z’icyaha, bubuheshejwe n’Ufite ubushobozi bwo gukingura inzugi zitabasha gukingurwa n’umuntu uwo ari we wese, no gukinga inzugi zitabasha gukingurwa n’umuntu uwo ari we wese.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

Ku wa 11 Nzeri 2001, abari bagomba gutangaza ayo makuru meza, bari banagomba kwamamaza umwaka wemerwa n’Umwami n’umunsi wo kwihorera kw’Imana. Umwaka wo kwemerwa n’Umwami nawo watangiye icyo gihe, kandi yiteguye rwose kwemera kwihana k’Umunyalawodikiya, kugeza igihe umunsi wo kwihorera kw’Imana uzagerera mu itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika. Maze ubwo, kwihorera kwe kuzahishurwa ku itorero ryangiwe kumenya igihe cyo kugendererwa kwaryo, kandi icyarimwe urubanza rugenda rwiyongera ku maraya y’i Babuloni rugatangira.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Ku munsi wo kwemerwa kwe, asezeranya guhumuriza ababoroga bose; kandi ababorogera i Yerusalemu bagaragazwa muri Ezekieli igice cya cyenda. Ihumure ryabo rizanwa n’Umuhumuriza, binyuze mu kwakira ubutumwa bw’imvura y’itumba, icyo gihe busukwa kuri bo. Ariko ni uko gusa nibamenya iyo mvura. Iyo bamaze kugira Umuhumuriza, maze bagasohoza umurimo wo kubaka ahasenyutse ha kera, bakoresheje uburyo bwa “umurongo ku murongo,” ari bwo bugaragazwa mu murongo wo muri Yesaya nk’umurimo wo gushyira umurongo w’ubuhanuzi uhagarariye ugusenyuka kw’amateka yera, ku wundi murongo w’ubuhanuzi ugaragaza ugusenyuka. Muri uwo murimo, bazubaka ibyasenyutse by’ibihe byinshi. Maze “abanyamahanga” bazitaba ababoroga, bazamuwe nk’ikirango kugira ngo abanyamahanga babone.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Kwamamaza Kristu yerekeye umurimo n’igikorwa cye cy’ubutumwa, nk’uko byashyizweho muri Yesaya igice cya mirongo itandatu na rimwe, ni wo murimo n’igikorwa cy’abanyabihumbi ijana na mirongo ine na bane. Uwo murimo werekanywe mu ngendo zera z’ivugurura, kandi mu wa 1989, igihe cy’imperuka cyageze, ari cyo ibihe byose by’imperuka byabanje byari byaragize igishushanyo mbonera. Nk’uko umurongo umwe, Daniyeli igice cya munani, umurongo wa cumi na kane, wamenyekanye nk’ishingiro n’inkingi nkuru by’urugendo rw’Abamilerite, ni ko umurongo ari wo shingiro n’inkingi nkuru by’urugendo rwa Future for America ari Daniyeli igice cya cumi na rimwe, umurongo wa mirongo ine. Ku Bamilerite, umucyo w’inkingi nkuru wagereranywaga n’umucyo w’iyerekwa ry’Uruzi rwa Ulai, kandi ku rugendo rwa Future for America umucyo w’inkingi nkuru wagereranywaga n’umucyo w’iyerekwa ry’Uruzi rwa Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Umucyo Daniyeli yahawe n’Imana yawuhawe by’umwihariko ku bw’iyi minsi y’imperuka. Ibyo yeretswe ari ku nkengero z’Ulai na Hidekeli, inzuzi zikomeye zo mu Shinari, ubu biri gusohora, kandi ibyabwiwe byose bizahita bisohora.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Umucyo w’ibyerekwa byombi bigereranywa n’inzuzi ebyiri urahuzwa, kandi ugasohora mu minsi y’imperuka. Iyo “mpuzabintu” yabyo ihagarariye ihuriro ry’ubumuntu n’ubumana, ari bwo butumwa Sister White ahora agaragaza kenshi ko ari ubutumwa bwa Kristo, mu rwego rw’uko ubumuntu bwahujwe n’ubumana butacumura. Inzuzi ebyiri zigereranya uko guhuzwa nyir’izina.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> Nta gito kiri munsi y’ukumvira gutunganye rwose gishobora kugera ku rugero rw’ibyo Imana isaba. Ntiyasize ibyo isaba bitazwi neza. Nta cyo yategetse kitari ngombwa kugira ngo umuntu agezweho no kujyanwa mu bwuzuzanye na Yo. Tugomba kwereka abanyabyaha icyitegererezo Cyayo cy’imico no kubayobora kuri Kristo, ari we ubuntu bwe bwonyine bushobora gutuma icyo cyitegererezo kigerwaho.

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> Umukiza yishyizeho ubumuga bw’ubumuntu kandi abaho imibereho itagira icyaha, kugira ngo abantu batagira ubwoba ko, kubera intege nke kamere ya muntu ifite, batabasha kunesha. Kristo yaje kugira ngo atugire “abafatanyabikorwa ku kamere y’Imana,” kandi imibereho Ye ihamya ko ubumuntu, bwifatanije n’ubumana, budakora icyaha.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> “Umukiza yanesheje kugira ngo yereke umuntu uko na we ashobora kunesha. Ibigeragezo byose bya Satani, Kristo yabihanganiye akoresheje ijambo ry’Imana. Kubwo kwiringira amasezerano y’Imana, yakiriye imbaraga zo kumvira amategeko y’Imana, kandi umushukanyi ntiyashoboraga kugira icyo amurushaho. Kuri buri kigeragezo igisubizo cye cyari iki: ‘Byanditswe.’ Ni ko Imana yaduhaye ijambo ryayo ngo turiheshe kurwanya ikibi. Dufite amasezerano akomeye bihebuje kandi y’igiciro cyinshi, kugira ngo ku bw’ayo ‘mushobore gusangira kamere y’ubumana, mumaze gucika ku kwangirika kuri mu isi guterwa no kwifuza.’ 2 Petero 1:4.”

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> “Bwira ugeragezwa ye kureba ku mimerere y’ibimukikije, cyangwa ku ntege nke ze bwite, cyangwa ku mbaraga z’ikigeragezo, ahubwo arebe ku mbaraga z’ijambo ry’Imana. Imbaraga zaryo zose ni izacu. Umwanditsi wa Zaburi aravuga ati: ‘Ijambo ryawe naribitse mu mutima wanjye, kugira ngo ne gukucumuraho.’ ‘Kubw’ijambo ry’iminwa yawe ni ko nirinze inzira z’umurimbuzi.’ Zaburi 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Ubwiyongere bw’ubumenyi mu 1798 no mu 1989 bwagereranyaga gukurwaho ikimenyetso cy’Ijambo ry’Imana ry’ubuhanuzi. Ijambo rye ritanga imbaraga zo kunesha nk’uko na we yanesheje, kandi “ubuzima bwe bugaragaza ko kamere-muntu, yunze ubumwe n’ubumana, idakora icyaha.” Ibyerekanywe by’Uruzi Ulai ni iyerekwa rya marah ry’ukuboneka kwe, rikaba rigereranywa n’ubuhanuzi bw’iminsi ibihumbi bibiri na magana atatu. Ibyerekanywe by’Uruzi Hiddekel ni iyerekwa rya chazon ry’amateka y’ubuhanuzi, rikaba rigereranywa n’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri. Iyerekwa rya marah rigereranya ubumana, naho iyerekwa rya chazon rikagereranya kamere-muntu.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Imigezi yombi yo muri Shinari ya kera, ari yo Ulayi na Hidekeli, cyangwa se icyo muri iki gihe kizwi nka Tigiri na Efurate, amaherezo ihurira mu muyoboro w’amazi wa Shatt al-Arab wo mu majyepfo ya Iraki, maze Shatt al-Arab igasuka mu Kigobe cy’u Buperesi. Yesu akoresha iby’umubiri n’iby’iremano nk’igishushanyo cy’iby’umwuka, kandi amayerekwa afitanye isano n’iyo migezi yombi ubu ari mu nzira yo gusohora, agereranya ihuzwa ry’ibya kimuntu n’iby’Imana ribaho mu gihe bigeze ku musozo w’urugendo rwabyo rugana ku nyanja. Uku kuri gushimangirwa mu ntangiriro z’ubuhanuzi bwombi bugereranywa n’ayo mayerekwa yombi yo muri Daniyeli igice cya munani, umurongo wa cumi na gatatu n’uwa cumi na kane. Iyerekwa rimwe ni ikibazo, irindi ni igisubizo, kandi uko bimeze mu buryo bwumvikana ntibishobora gutandukanywa.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Iyerekwa ry’ubumuntu, rigaragaza gukandagirirwa hasi kw’urusengero n’ingabo, ryatangiye mu mwaka wa 677 mbere ya Kristo, kandi iyerekwa ry’ubumana, rigaragaza ukuboneka kwa Kristo, ryatangiye mu mwaka wa 457 mbere ya Kristo. Ihuriro ry’ubumana n’ubumuntu rigereranywa n’imyaka magana abiri na makumyabiri, ihuza aho ayo mayerekwa yombi yatangiriye. Magana abiri na makumyabiri ni ikimenyetso cy’“ihuriro ry’ubumuntu n’ubumana,” kandi rigereranywa na none n’ihuriro ry’ukwiyongera kw’ubumenyi mu gihe cy’iherezo mu 1798, n’ukwiyongera kw’ubumenyi mu gihe cy’iherezo mu 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Ubutumwa bwashyizwe mu buryo buteguye bwakomotse ku kwiyongera kw’ubumenyi mu 1798, bwatanzwe bwa mbere na Miller mu 1831 (hanyuma no mu kinyamakuru Vermont Telegraph mu 1833). Umwaka wa 1831 ni imyaka magana abiri na makumyabiri nyuma y’itangazwa rya Bibiliya ya King James mu mwaka wa 1611. Bibiliya ya King James yagereranyaga inyandiko y’impande ebyiri y’Isezerano rya Kera n’Isezerano Rishya. Intangiriro n’iherezo by’iyo myaka magana abiri na makumyabiri “byahuje” itangazwa ry’Imana n’itangazwa ry’umuntu. Amakuru yari mu itangazwa ry’umuntu yakomotse ku mucyo mvajuru wahishuwe igihe cy’imperuka mu 1798, hanyuma agashyirwa mu buryo bunoze binyuze mu murimo w’igikoresho cy’umuntu, cyari cyaratangiye kuyatangaza mu 1831. Ryari itangazwa ry’Imana, rifite ubutumwa bwashyizweho ikimenyetso n’Imana, nyuma bukaza guhishurwa n’abantu, hanyuma bugatangazwa n’igikoresho cy’umuntu. Ijambo ry’Igiheburayo ryahinduwemo “gutangaza” mu Ijambo ry’Imana risobanura guhamagara umuntu uranguruye ijwi, gutaka (ubwira), kuba ikirangirire, umushyitsi, gutumira, kuvuga, guha izina, kubwiriza, kwamamaza, gutangaza, no gushyira ahagaragara. Miller yatangiye gutangaza ubutumwa bwe mu 1831, hanyuma mu 1833 bushyirwa ahagaragara mu buryo busobanutse neza muri Vermont Telegraph.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Ubutumwa bwashyizwe mu buryo bwemewe bwakomotse ku kwiyongera kw’ubumenyi mu 1989 bwatangajwe bwa mbere mu 1996 (mu kinyamakuru The Time of the End), nyuma y’imyaka magana abiri na makumyabiri uhereye ku itangazwa ry’inyandiko ebyiri zera zizwi nka Declaration of Independence mu 1776 (hamwe n’inyandiko yakurikiyeho, ari yo Constitution of the United States) mu 1789. Intangiriro n’iherezo by’iyo myaka magana abiri na makumyabiri bihuriza hamwe ubumana n’ubumuntu, kandi ibyo bikabikora binyuze mu itangazwa ry’izo nyandiko ebyiri ziva ku Mana, uhereye mu 1776. Igihe igitabo cya Daniyeli cyafungurwaga ibidodo mu gihe cy’imperuka mu 1989, ubutumwa bwashyizwe mu buryo bwemewe, bwari bwarazanywe n’umurimo wakozwe n’igikoresho cy’umuntu, bwatangajwe mu 1996. Uruhererekane rwabaye uku: itangazwa riturutse ku Mana, hanyuma gukurwaho ikidodo, maze hakurikiraho itangazwa rinyuze ku muntu.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Mu bihe byombi by’imperuka, intambwe eshatu z’ukuri ziragaragazwa. Byombi bitangirana n’igitabo cyanditswe n’Imana nk’intambwe ya mbere, kandi igitabo cyanditswe n’umuntu gisobanura ubutumwa bw’Imana ni cyo ntambwe ya nyuma. Intambwe yo hagati ni igihe Intare yo mu muryango wa Yuda ikuraho ibimenyetso ku butumwa bw’Imana bwagenewe ayo mateka yihariye, maze nyuma yaho igatoranya igikoresho cy’umuntu cyo gukorakoranya umucyo wakuweho ibimenyetso ukava muri cya gitabo cy’Imana. Igihe gukurwaho ibimenyetso kubayeho, ubwigomeke bugaragazwa n’abanyabyaha badasobanukirwa ukwiyongera kw’ubumenyi. Bityo, igitabo cyanditswe n’Imana kigereranywa n’inyuguti ya mbere y’inyuguti z’Igiheburayo, ukwiyongera kw’ubumenyi kugereranywa n’inyuguti ya cumi na gatatu aho ubwigomeke bugaragarizwa, kandi igitabo cyanditswe n’umuntu gikubiyemo ubutumwa bwihariye bw’Imana bw’ayo mateka ni yo nyuguti ya nyuma y’inyuguti z’Igiheburayo; kandi iyo zishyizwe hamwe, izo nyuguti eshatu zisobanura “ukuri”.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Iyerekwa ry’Inzuzi Ulai na Hiddekel ubu biri mu nzira yo gusohora rigaragaza yuko, mu minsi y’imperuka, ukwiyongera kw’ubumenyi guturuka kuri izo nzuzi zombi guhurira hamwe kugira ngo kugaragaze ko ubumana bwahujwe n’ubumuntu budakora icyaha. Daniyeli yakiriye iyerekwa rihagarariye ukugaragara kwa Kristo ku musozo w’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu mu mwaka wa 1844, ari ku Ruzi Ulai.

> And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

> Nuko mbona mu iyerekwa; maze biba, nkiri kubona, nsanga ndi i Shushani mu ngoro y’umwami, iri mu ntara ya Elamu; kandi mbona mu iyerekwa ko nari hafi y’uruzi rwa Ulayi. Daniel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daniyeli yakiriye iyerekwa rigereranya iyerekwa ry’imyaka ibihumbi bibiri na magana atanu na makumyabiri y’amateka y’ubuhanuzi igihe yari ku Ruzi Hidekeli.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Ku munsi wa makumyabiri n’ine w’ukwezi kwa mbere, nkiri iruhande rw’umugezi munini witwa Hidekeli. Daniyeli 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Gaburiyeli yakomeje kugaragaza intego y’iyerekwa rya chazon ry’Umugezi wa Hidekeli mu murongo wa cumi na kane.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> None rero ndaje kugira ngo nguhe gusobanukirwa n’ibizaba ku bwoko bwawe mu minsi y’imperuka; kuko iyerekwa rikiri iry’iminsi myinshi. Daniel 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Ibyerekwa ryatangiwe ku Ruzi Ulai rigaragaza “kuboneka” kwa Kristo, (ubumana) igihe yaje giturumbuka mu rusengero rwe ku wa 22 Ukwakira 1844. Ryagereranyaga “ubumana” bwinjira mu rusengero rw’Abamillerite (ubumuntu) kuri iyo tariki, ku Munsi w’Impongano, bivuze umunsi wo “guhinduka umwe”, ugereranya uguhurizwa hamwe kw’ubumana n’ubumuntu. Ibyerekwa byatangiwe ku Ruzi Hiddekel bigaragaza ibizagwira ubwoko bw’Imana (ubumuntu) mu minsi y’imperuka.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Intangiriro y’iyerekwa ry’“ishusho” yari umwaka wa 457 mbere ya Kristo. Hashize imyaka magana abiri na makumyabiri nyuma y’igihe cy’ubuhanuzi cyagaragazaga kuribatira ahera n’ingabo, cyatangiye mu wa 677 mbere ya Kristo. Iherezo ry’iyo myaka magana abiri na makumyabiri yari ihujwe hamwe ku ngingo yo gutangiriraho y’ayo mayerekwa yombi, ryaranzwe n’Umunyabare W’igitangaza, ari na we Muvuganyampaka W’igitangaza wo muri Habakkuk 2:20.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ariko Uwiteka ari mu rusengero rwe rwera; isi yose nihore iceceke imbere ye. Habakuki 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Ihuriro ry’ubumuntu n’ubumana ryari ryaragaragajwe mu ntangiriro n’aho ubuhanuzi bubiri buhera, ryamenyekaniye ku iherezo ryabwo rihuriraho n’igice n’umurongo byasobanuye ukwigaragaza kw’ubumana, buhita buza mu rusengero yari yarubakishije mu myaka mirongo ine n’itandatu yatangiye mu gihe cy’iherezo mu 1798, ikarangira nyuma y’iyo myaka mirongo ine n’itandatu ku wa 22 Ukwakira 1844.

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Mbese ntimuzi yuko muri urusengero rw’Imana, kandi ko Umwuka w’Imana aba muri mwe? Nihagira umuntu wonona urusengero rw’Imana, Imana izamurimbura; kuko urusengero rw’Imana ari urwera, ari rwo namwe muri. 1 Abakorinto 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

Ku wa 22 Ukwakira 1844, mu buryo buhuje n’iyerekwa ry’“ukugaragara,” Habakuki yagaragaje ko Uwiteka yari mu rusengero rwe rwera. Yari yarubakishije urusengero rwari rwarasenywe kandi rugasiribangwa mu gihe cy’imyaka ibihumbi bibiri magana atanu na makumyabiri, mu myaka mirongo ine n’itandatu.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Umubwire uti: Uku ni ko Uwiteka Nyiringabo avuga, ati: Dore umuntu witwa Ishami; azamera aho ari, kandi azubaka urusengero rw’Uwiteka. Ni we uzubaka urusengero rw’Uwiteka; kandi azambara ubwiza, yicare ategeke ari ku ntebe ye y’ubwami; kandi azaba umutambyi ari ku ntebe ye y’ubwami; kandi inama y’amahoro izaba hagati yabo bombi. Kandi amakamba azaba aya Helemu na Tobiya na Yedaya na Heni mwene Zefaniya, abe urwibutso mu rusengero rw’Uwiteka. Kandi abari kure bazaza bubake mu rusengero rw’Uwiteka, namwe muzamenya ko Uwiteka Nyiringabo ari we wabantumyeho. Kandi ibi bizasohora nimwumvira cyane ijwi ry’Uwiteka Imana yanyu. Zekariya 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Muri Yohana 2:20, nyuma y’uko Kristo yejeje urusengero, ari byo nk’uko Mushiki wa White abivuga byari ugusohora kwa Malaki igice cya gatatu, nk’uko byagenze no ku wa 22 Ukwakira 1844, Intumwa y’Isezerano yahise iza mu rusengero rwayo.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

> Yesu arabasubiza ati: Nimusenye uru rusengero, nanjye nzarusubizaho mu minsi itatu. Nuko Abayuda bavuga bati: Uru rusengero rwamaze imyaka mirongo ine n’itandatu rwubakwa, none wowe warusubizaho mu minsi itatu? Ariko we yavugaga urusengero rw’umubiri we. Yohana 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Mu gusohozwa kwa Malaki igice cya gatatu, Kristo yaje mu rusengero rwe atunguranye igihe yezezaga urusengero mu itangiriro ry’umurimo we muri Yohana igice cya kabiri, ibyo bikaba byagereranyaga n’itariki ya 22 Ukwakira 1844. Kwezwa kw’urusengero na Kristo muri Yohana igice cya kabiri, kimwe n’itariki ya 22 Ukwakira 1844, byari isohozwa rya Malaki igice cya gatatu. Muri Yohana IGICE CYA KABIRI n’UMURONGO WA MAKUMYABIRI, tubwirwa yuko urusengero rwa kimuntu rwubatswe mu myaka mirongo ine n’itandatu, kandi urusengero rw’ubumana rwazuwe mu minsi itatu. Urusengero rwa kimuntu rubaho gusa nk’“urusengero rwera” rwa Habakuki igihe ubumana burwinjiyemo butunguranye, nk’uko byagenze ku itariki ya 22 Ukwakira 1844, kuko ubumana bwiyunze na kimuntu budacumura. Ibyerekwa by’inzuzi ebyiri zikomeye zo mu Shinari bihagarariye ukuri yuko kimuntu kwiyunze n’ubumana bidacumura.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Tuzakomeza gusuzuma umurongo wa mirongo ine wo muri Daniyeli igice cya cumi na kimwe mu nyandiko ikurikira.

> 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. 1 Peter 2:5.

> Namwe kandi, nk’amabuye mazima, mwubatswe kugira ngo mube inzu y’umwuka, ubutambyi bwera, bwo gutamba ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. 1 Petero 2:5.

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