Article

# The Book of Daniel - Number Ninety-One

Igitabo cya Daniyeli - Umubare wa Mirongo Cyenda n’Umwe

Unveiling the Prophetic River: A Journey Through the Connections Between the Movements of Daniel’s Visions

Guhishura Uruzi rw’Ubuhanuzi: Urugendo Runyura mu Mihuza iri Hagati y’Imigendekere y’Ibyerekwa bya Daniyeli

Author

Jeff Pippenger

Published

February 24, 2024

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The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.

Ubumenyi bwafunguwe mu rugendo rw’umumarayika wa mbere bugaragazwa n’iyerekwa ry’Uruzi Ulai mu gitabo cya Daniyeli. Iryo yerekwa rigereranya ibice bya karindwi, umunani n’icya cyenda bya Daniyeli, kandi ubumenyi bwafunguwe mu rugendo rw’umumarayika wa gatatu bugaragazwa n’iyerekwa ry’Uruzi Hiddekel, ryo rigereranya ibice bya cumi, cumi na kimwe na cumi na bibiri. Amasano ari hagati y’izo ngendo zombi ni menshi. Izo ngendo zombi zihuzwa n’imyaka ijana na makumyabiri n’itandatu, uhereye ku bugome bwo kwigomeka bwo mu 1863 ukageza ku gihe cy’imperuka mu 1989.

Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.

Ibihe byombi by’imperuka, muri buri rugendo, birangwa n’“ibihe birindwi” byo muri Abalewi makumyabiri na gatandatu. Ubupagani, hanyuma ubupapa, byari byarakandagiye ubuturo bwera n’ingabo kugeza ku gihe cy’imperuka mu 1798. Uhereye ku bugome bwo kwigomeka bwo mu 1863 kugeza mu 1989, habayeho gukandagirizwa mu buryo bw’umwuka nk’uko bigaragazwa n’ibizira bine byo muri Ezekiyeli igice cya munani.

The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.

Imyaka mirongo ine n’itandatu uhereye ku iherezo ry’uburakari bwa mbere kugeza ku iherezo ry’uburakari bwa nyuma mu wa 1844, aho Kristo yari yarubatse urusengero rw’umwuka maze akarwinjiramo gitunguranye ku wa 22 Ukwakira 1844, bihwanye n’igihe cy’imperuka mu wa 1989 kugeza ku mategeko ya vuba yerekeye ku cyumweru, ubwo Kristo yongera kubaka urusengero rw’umwuka, kandi azarugeramo gitunguranye mu isaha y’umutingito ukomeye wo mu Byahishuwe igice cya cumi na kimwe.

When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.

Igihe marayika wa gatatu yageraga mu 1844, Intumwa y’Isezerano yahise iboneka itunganya bene Levi; ariko mu 1863, abo Balevi batizerwa banga ubutumwa bwa Mose bwatanzwe na Eliya, bahindukira kujya kuzerera mu butayu. Muri uwo murimo wo kugeragezwa, “abubatsi” amaherezo bari kwanga “ibuye rikomeza imfuruka” ry’“ibihe birindwi”, maze bava mu murongo wa Filadelufiya bakinjira mu itorero rya Lawodikiya. Mu minsi y’imperuka, igihe Intumwa y’Isezerano izaza gitunguranye mu rusengero rwayo, ku itegeko ryo ku Cyumweru rigiye kuza vuba, izakoresha Balevi bizerwa kugira ngo ihamagare izindi ntama zayo. Abizerwa bo mu minsi y’imperuka bazaba bavuye mu “itorero” rya Lawodikiya binjiye mu “murongo” wa Filadelufiya.

The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.

Igikorwa cy’umumarayika wa mbere cyasohoye ubutumwa bwacyo bwashyizwe mu rwego rwemewe hashize imyaka magana abiri na makumyabiri Bibiliya ya King James isohowe, kandi igikorwa cy’umumarayika wa gatatu cyasohoye ubutumwa bwacyo bwashyizwe mu rwego rwemewe hashize imyaka magana abiri na makumyabiri Itangazo ry’Ubwigenge risohowe. Ubutumwa bwashyizwe mu rwego rwemewe bw’ibi bikorwa byombi bwahawe imbaraga n’isohozwa ry’ubuhanuzi buvuga ku Isilamu, bwari bwaranzwe no kumanuka k’umumarayika. Ukuza kw’umumarayika kwagaragaje intangiriro y’“impaka” zo muri Habakuki igice cya kabiri, kandi kuyobora ku isohorwa ry’ameza ya Habakuki.

The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.

Ubutumwa bukomejwe bwagereranyijwe n’ameza ya Habakuki bwagejeje ku gucika intege, uko gucika intege kuzanamo igihe cyo gutinda, icyo gihe cyo gutinda kigana ku butumwa bw’Amaborogo ya Saa Sita z’ijoro, kandi bukarangirana no gusohora k’ubutumwa bw’Amaborogo ya Saa Sita z’ijoro. Imigereranyo iri hagati y’izo ngendo zombi ni igihamya ndakuka ku bahitamo kubona, cy’uko ingingo zose zigize amateka y’Abamilerite zifitanye isano na zo kandi zisubirwamo mu mateka y’abihumbi ijana na mirongo ine na bine. Igihe cy’imvura y’itumba ya nyuma cyaragereranyijwe mu rugendo rw’Abamilerite, kandi gisohozwa mu rugendo rwa Future for America. Inshuro nyinshi uguhumekerwa kumenyesha abiteguye kumva ko abazamenya gusa imvura y’itumba ya nyuma ari bo bazayihabwa.

The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.

Igihe, urugendo, n’ubutumwa bw’imvura y’itumba byose byahagarariwe mu mateka y’Abamillerite, kandi ijambo “kumenya” risobanura kubona ikintu wari warigeze kubona mbere. Inzira yonyine yo kubona igihe, urugendo n’ubutumwa bw’imvura y’itumba ni ukumenya ko byashushanyijwe mu mateka y’Abamillerite. Byashushanyijwe kandi no mu yandi mavugurura yera. Urugendo rw’Abamillerite rwari urugendo rw’itangiriro ruhagarariye urugendo rw’iherezo, bityo rukaba rufite ibimenyetso byinshi birusobanuza mu buryo butaziguye kurusha amavugurura ya mbere. Nanone rufite ikimenyetso cy’Alufa na Omega, bo bahora bashushanya iherezo ry’ikintu bifashishije itangiriro ryacyo.

In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.

Mu muryango w’Abamilerite hashyizweho urufatiro, kandi inkingi yo hagati yari Daniyeli igice cya munani, umurongo wa cumi na gatatu n’uwa cumi na kane. Nzi ko Mushiki wacu White agaragaza umurongo wa cumi na kane nk’inkingi yo hagati n’urufatiro, ariko ukuri ni uko umurongo wa cumi na kane ari igisubizo cy’ikibazo cyo mu murongo wa cumi na gatatu. Igisubizo kiba kirimo ubusa iyo ikibazo gitanga icyo gisubizo kitasobanuwe. Umurongo wa cumi na gatatu ugaragaza iyerekwa ryo gucinyiriza hasi, rikorwa n’ububasha bubiri bw’isenyuka, kandi umurongo wa cumi na kane ni iyerekwa rya Kristo asubizaho urusengero n’ingabo byacinyirijwe hasi. Amayerekwa abiri ahuzwa mu buryo butaziguye n’imvugiro, n’imiterere y’inyandiko, na Palmoni, Umunyamibare w’Igitangaza.

William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”

William Miller yakoreshejwe kumenya ukuri kw’ishingiro, ari ko Daniyeli igice cya munani, umurongo wa cumi na gatatu n’uwa cumi na kane. Ibuye ry’agaciro rya mbere yavumbuye ryari “ibihe birindwi” bigereranya gukandamizwa kuvugwa mu murongo wa cumi na gatatu, kandi urwego yubatseho imiterere ye yose y’ubuhanuzi rwari ihame ry’“ububasha bubiri buteza ubukombe” bugaragazwa mu murongo wa cumi na gatatu. Miller yamenye neza ko “ibya buri munsi” by’igizira umuziririzo byo mu murongo wa cumi na gatatu byari ubupagani, kandi ko igicumuro cy’ububasha buteza ubukombe cyari ubupapa. Muri ubu buryo, “ishingiro” ubwaryo ry’urwego rwa Miller, ndetse n’“ishingiro” ry’ishingiro n’inkingi yo hagati, ryari ugusobanukirwa ko “ibya buri munsi” byo mu gice cya munani byagereranyaga ubupagani. Ishingiro ry’ukwiyongera kw’ubumenyi kuva mu mateka y’Abamillerite ryari uko “ibya buri munsi” byo muri Daniyeli igice cya munani byari ubupagani, kandi guhumekerwa kwitonda cyane mu kugaragaza ko “abatanze ubutumwa bw’igihe cy’urubanza bari bafite imyumvire ikwiye y’ibya buri munsi.”

The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.

Urufatiro rw’umucyo ugereranywa n’“ukwiyongera k’ubumenyi” mu gihe cy’imperuka mu 1989, ni na wo kandi “igitambo gihoraho.” Ibyo ni ubundi buryo bworoshye bwo kugaragaza isano ihuye yashyizweho n’Imana. Kugira ngo umuntu amenye ukwiyongera k’ubumenyi kugaragazwa mu mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, bisaba gukoresha inyandiko za Ellen White. Mu nyandiko ze, agaragaza ko amateka y’umurongo wa mirongo itatu n’umwe wa Daniyeli cumi n’umwe azasubirwamo mu mirongo ya nyuma ya Daniyeli cumi n’umwe. Hatariho icyo kimenyetso cyahumetswe, gusobanukirwa amateka ahwanye y’umurongo wa mirongo itatu n’umwe n’imirongo ya mirongo ine n’iya mirongo ine n’umwe byari kuba umurimo urushijeho kugorana.

The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.

“Buri munsi” buvugwa mu gitabo cya Daniyeli bugereranya ubupagani kandi ni yo nkingi y’ishingiro ry’Abamileriti, kandi ni na yo nkingi y’ubutumwa bw’umutwe w’abihumbi ijana na mirongo ine na bane. Ni na bwo kuri kwagoretswe nkana kukagirwa ikinyoma n’“ikinyoma” cyinjijwe mu gisekuru cya gatatu cy’Ubwadiventisiti bw’i Lawodikiya, cyashushanyijwe n’ikizira cya gatatu cy’“abagore baririra Tamuzi” muri Ezekiyeli igice cya munani, ndetse n’ubwumvikane bubi bugereranywa n’itorero rya gatatu rya Perugamo.

The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.

Ubuyobozi bw’Imana buyobora uruhare rw’“igitambo gihoraho” nk’ingingo y’ingenzi mu gihe cy’imvura y’itumba yo mu minsi y’imperuka buratangaje rwose, kandi burenze kure ibishoboka ko bwaba igihangano cy’abantu. Igisekuru cya kane cy’Abadiventisiti b’i Lawodikiya gishushanywa nk’ikiramya izuba, bityo kikaba kigaragaza kwemera ikimenyetso cya ya nyamaswa. Mushiki wacu White yerekana ko kwakira icyo kimenyetso ari ukugera ku bitekerezo bimwe n’iya nyamaswa, kandi ko abajijinganya ku busobanuro bwa antikristo, amaherezo bazisanga bari ku ruhande rw’umuntu w’icyaha. Ibyo byose bishushanyirizwa mu basaza ba kera bo muri Yerusalemu bo muri Ezekieli igice cya munani.

In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.

Mu gisekuru cya gatatu n’icya kane, Imana icira urubanza abayanga, kandi urwo rubanza rugashyirwa mu bikorwa mu gihe irindi tsinda riri kwakira ikimenyetso cy’uko ryemerwa n’Imana. Uyu murongo nyir’izina wo mu Byanditswe wahaye William Miller umucyo yari akeneye kugira ngo amenye ko ari Roma ya gipagani yari ihagarariwe n’“igitambo gihoraho” mu gitabo cya Daniyeli, ni wo uranga mu buryo butaziguye cyane umuntu w’icyaha, uwo abasaza bo mu bihe bya kera bunamira mu gice cya munani cya Ezekiyeli. Icyo gice kigaragaza papa w’ububasha bwa kabiri buteza ubutayu, kandi nanone kikagaragaza ubupagani bw’ububasha bwa mbere buteza ubutayu. Kandi ukuri ari ko kivugwa muri uwo murongo ni uruhare rwa Roma ya gipagani, yo muri 2 Abatesalonike ikaba ari yo mbaraga ibuza ubupapa kuzamuka ku ntebe y’ubwami kugeza mu mwaka wa 538.

The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.

“Buri munsi” bwari ukuri shingiro kwa Miller, kwamwemereye kubaka urwego rw’ubuhanuzi rushingiye ku butegetsi bubiri buteza ubuhenebere, bugakandagira ahera n’ingabo. Uko kuri ni ko Pawulo agaragaza nk’ukuri kwangwa, kandi ni ko kuzana ubuyobe bukomeye ku batagukunda muri iyo minsi y’imperuka. Mu guhuza n’amateka abangikanye, uko kuri nyine, ari na ko kuri shingiro, ni ko kwemereye Future for America kubaka urwego rw’ubuhanuzi bwerekeye ku ihuriro rya nyuma ry’ubumwe bw’inshuro eshatu mu minsi y’imperuka.

Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.

Ndetse ibyo gusa, ahubwo uko kuri kw’ishingiro, ari nako kuri kw’ishingiro kw’ayo mateka yombi abangikanye, guhindurwa “ikinyoma” kiba ikosa ry’urutare rw’ifatizo n’ubuyobe bukomeye bwa Pawulo, kuko ari yo nkingi y’ubutumwa bw’imvura y’itumba y’ikinyoma buvuga ngo “amahoro n’umutekano,” butangazwa n’abantu batazongera na rimwe kuzamura amajwi yabo ngo bereke ubwoko bw’Imana ibicumuro byabwo. “Ibitambo bya buri munsi” bigereranya urufatiro rw’umurimo w’umumarayika wa mbere n’uwa gatatu, kandi igihe abigometse b’i Laodikiya bahinduraga insobanuro yabyo bakayubika umutwe hasi, baranga ikimenyetso cya Satani nk’aho ari ikimenyetso cya Kristo, icyo kimenyetso cy’ikinyoma cyabaye urufatiro rw’ubutumwa bw’impimbano bw’imvura y’itumba y’ikinyoma.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Nimuhagarare, mutangare; nimutakambire, mutakambire cyane: basinze, ariko si divayi; barahuzagurika, ariko si igisindisha. Kuko Uwiteka yabasutseho umwuka w’ibitotsi byinshi, kandi yabahumye amaso: abahanuzi n’abatware banyu, ari bo bamenyi, yarabatwikiriye. Kandi iyerekwa ry’ibintu byose ryababereye nk’amagambo y’igitabo gifatanye ikimenyetso, abantu bagishyikiriza uwize bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Sinabishobora, kuko gifatanye ikimenyetso. Hanyuma igitabo kigashyikirizwa utarize, bavuga bati: Ndakwinginze, soma iki; na we akavuga ati: Sinize. Ni cyo cyatumye Uwiteka avuga ati: Kubera ko aba bantu bannyegera bakoresheje akanwa kabo, kandi bakanyubahisha iminwa yabo, ariko umutima wabo bawushyize kure yanjye, kandi kunyubaha kwabo kukaba kwigishijwe n’amategeko y’abantu: ni cyo gituma, dore, nzakomeza gukorera muri ubu bwoko umurimo utangaje, koko umurimo utangaje n’igitangaza; kuko ubwenge bw’abanyabwenge babo buzarimbuka, kandi kujijuka kw’abajijutse babo kuzahishwa. Bazabona ishyano abashaka guhisha inama zabo mu bwihisho imbere y’Uwiteka, kandi imirimo yabo ikabera mu mwijima, bakavuga bati: Ni nde utureba? Kandi ni nde utuzi? Mbega uguhindura ibintu byanyu mukabicurika! Mbese ibumba ry’umubumbyi ryakwitirirwa nk’aho ari ryo mubumbyi? Mbese ikintu cyaremwe cyabwira uwakiremye kiti: Ntiyandemye? Cyangwa ikibajwe cyabwira uwakibaje kiti: Nta bwenge yari afite? Yesaya 29:9–16.

All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.

Abahanuzi bose bavuze iby’ibihe bya nyuma, kandi kubeshya ku mugaragaro kugira ngo uhindure igisobanuro cy’“igitambo cya buri munsi” ukagihirika rwose, ni ugukurikiza hafi cyane ibisobanuro by’icyaha kitazababarirwa. Kugenera umuntu ko yahoranye no kuzahora yarazimiye burundu birenze ubushobozi cyangwa ububasha bw’imyitwarire mbonera abantu bagira ku bandi bantu, ariko si cyo kiri hano kigaragazwa.

Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.

Abahinduranya ibintu uko bitari muri Yesaya, bikaba ari ubundi buryo bwo kuvuga ibyo Yesaya ahandi yita kwita umwijima umucyo cyangwa umucyo umwijima, bagaragazwa nk’abakuru ba kera bategeka Yerusalemu, mu gihe urubanza rwabo rwa nyuma ruba rurimo kugaragazwa.

> Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.

> Bazabona abita ikibi icyiza, n’icyiza bakacyita ikibi; abahindura umwijima bakawita umucyo, n’umucyo bakawita umwijima; abahindura ikirura bakacyita uburyohe, n’uburyohe bakabyita ikirura! Bazabona abiyita abanyabwenge mu maso yabo, kandi bakibona ko ari abanyabushishozi! Bazabona ab’intwari mu kunywa divayi, n’abagabo b’imbaraga mu kuvanga ibisindisha bikomeye: abatsindishiriza abanyabyaha ku bw’igihembo, kandi bakambura umukiranutsi gukiranuka kwe! Ni cyo gituma nk’uko umuriro urya ibisinga, n’urubeya rwawo rugatwika umurama, ni ko umuzi wabo uzamera nk’ikiboze, kandi ururabo rwabo ruzazamuka nk’umukungugu: kuko banze amategeko y’Uwiteka Nyiringabo, bagasuzugura ijambo ry’Uwera wa Isirayeli. Ni cyo gituma uburakari bw’Uwiteka bwakongejwe ku bwoko bwe, arambura ukuboko kwe ngo abarwanye, arabakubita: maze imisozi iranyeganyega, n’imirambo yabo iba nk’umwanda hagati mu mihanda. N’ubwo ibyo byose byabayeho, uburakari bwe ntiburashira, ahubwo ukuboko kwe kuracyarambuye. Kandi azahagurutsa ibendera ku mahanga yo kure, ayavugirizeho amahoni ari ku mpera y’isi: kandi dore, azaza yihuta cyane. Yesaya 5:20–26.

God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.

Ibendera ry’Imana (abo ibihumbi ijana na mirongo ine na bine) rishyirwaho hejuru nk’ibendera mu gihe cy’itegeko ryo kuramya ku Cyumweru rigiye kuza vuba, ari na bwo “uburakari bw’Uwiteka buzagurumanira ubwoko bwe”, maze akarambura “ukuboko kwe kubarwanya”, kandi “akabakubita”, kandi “imirambo yabo izatatanywa hagati mu mihanda.” Hagati mu mihanda ni imihanda ya Yerusalemu, igihe abamarayika barimbura bo muri Ezekieli igice cya cyenda, bategetswe kujya imbere “mukubite; ijisho ryanyu ntirizababarire, kandi ntimuzagire impuhwe: mwice rwose abasaza n’abasore, abakobwa b’inkumi, n’abana bato, n’abagore: ariko ntimuzegere umuntu uwo ari we wese uriho ikimenyetso; kandi muhahere ahera hanjye. Nuko bahera ku basaza bari imbere y’inzu.” “Abasaza” ba Ezekieli, abo Mushiki wa Wera avuga ko ari bo bagombaga kuba abarinzi b’ubwoko, ni bo “abasinzi ba Efurayimu” ba Yesaya “bahindura ibintu bicuritse” mu bice bya makumyabiri na munani n’icya makumyabiri na cyenda.

In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.

Mu gice cya gatanu ni ba bandi “b’abanyambaraga mu kunywa divayi, n’abagabo b’imbaraga mu kuvanga ibisindisha: Batsindishiriza abanyabyaha babiheshejwe ingororano.” Igitabo *Questions on Doctrine* kimaze gusohoka, abo bagabo bo mu bihe bya kera banywereye ku gikombe cy’Ubuporotesitanti bw’ubuhakanyi, maze batangaza ubutumwa bwiza bw’ibinyoma bw’ukutsindishirizwa, buvuga ko abantu badashobora kwezwa, ko Kristo ari Umusimbura wacu, ariko atari Icyitegererezo cyacu. Mu gukora ibyo, icyo gitabo cyatsindishirije abanyabyaha, ku ngororano yo kwemerwa mu matorero yaguye y’Ubuporotesitanti bw’ubuhakanyi. Uwo murongo urerekana urubanza rwabo rwa nyuma, kandi impamvu y’urwo rubanza ni uko “basuzuguye ijambo ry’Uwera wa Isirayeli.” Ibyo babikoze banga kwemera gusobanukirwa kwa “the daily,” kwatanzwe n’abatanze gutaka kw’igihe cy’urubanza, kandi banywa ku gikombe cy’Ubuporotesitanti bw’ubuhakanyi.

In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.

Muri uwo murongo bahindura icyiza kikaba ikirura, n’ikirura kikaba icyiza. Ubutumwa buri mu kuboko kw’uwo mumarayika igihe amanuka buraryoha, ariko umwanzuro w’ubwo butumwa urarura. Bemeza ko ubutumwa nyakuri bw’imvura y’itumba ya nyuma butangira igihe uwo mumarayika amanuka ari uburura, kandi ku musozo bakagaragaza ubutumwa bw’ibinyoma bwo “amahoro n’umutekano” nk’uburyohe, kuko badashobora kwirinda guhindura ibintu bakabicurika.

The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.

Igice aho iki cyaha kigereranyirizwa kiri ku musozo w’igihe cyabo cy’igeragezwa nk’itsinda. Ni cyo gituma bikwiriye kubona ko ibikorwa byabo byo kumenyekanisha umurimo wa satani w’ubupagani nk’aho ari umurimo wa Kristo ari ihuzanyito ry’ubuhanuzi n’icyaha kitabababarirwa, ari cyo kumenyekanisha umurimo wa Mwuka Wera nk’aho ari umurimo wa Satani. Gushyira “ikinyoma” mu gisekuru cya gatatu cy’Abadiventisiti byatanze imitekerereze shingiro y’ubutumwa bwabo bw’ibinyoma bw’imvura y’itumba, kandi amaherezo bikabazanira kuyobywa gukomeye. Igice nyine aho Miller yageze ku gusobanukirwa n’igisobanuro nyakuri cya “ibya buri gihe” ni ho bagaragazwa ko batsinzwe.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Ntihakagire umuntu n’umwe uko byamera kose; kuko uwo munsi utazaza keretse habanje kuza ubuhakanyi, kandi wa muntu w’icyaha agahishurwa, uwo mwana wo kurimbuka; urwanya kandi akishyira hejuru y’icyitwa Imana cyose, cyangwa icyubahwa cyose; ku buryo yicara mu rusengero rw’Imana nk’Imana, yiyereka ko ari Imana. Mbese ntimwibuka yuko nkiri kumwe namwe nababwiye ibyo bintu? Kandi none murazi ikimubuza guhishurwa kugira ngo azahishurwe mu gihe cye. Kuko ubwiru bw’ubugome busanzwe bukora; keretse yuko ububu uhagarika azakomeza guhagarika kugeza igihe azavanirwaho. Maze ni bwo uwo mugome azahishurwa, uwo Umwami azamarisha umwuka uva mu kanwa ke, kandi akamurimbuza kurabagirana kwo kuza kwe: ari we uwo, ukuza kwe gukurikije imbaraga za Satani, kuzanye n’ubushobozi bwose n’ibimenyetso n’ibitangaza by’ibinyoma, n’ubushukanyi bwose bwo gukiranirwa mu barimbuka; kuko batemeye gukunda ukuri kugira ngo bakizwe. Ni cyo gituma Imana izaboherereza ubushukanyi bukomeye, kugira ngo bemere ibinyoma: kugira ngo bose batizeye ukuri ahubwo bakishimira gukiranirwa bacirwe ho iteka. 2 Abatesalonike 2:3–12.

The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.

Abahanuzi bavuga iby’ibihe by’imperuka kurusha uko bavuga indi mateka ayo ari yo yose yera yabanje, kandi ni ko bimeze no kuri uyu murongo. Urufatiro rw’ukwiyongera k’ubumenyi kwa Miller ni na rwo rufatiro rw’ukwiyongera k’ubumenyi kwageze mu 1989, kuko gusobanukirwa neza amateka y’ubuhanuzi afitanye isano na “iby’ituro rihoraho,” bisobanura amateka yo mu mirongo ya mirongo ine na mirongo ine n’umwe ya Daniyeli cumi n’umwe. Ibyo bisobanura ko, niba umunyeshuri w’ubuhanuzi adasobanukiwe uruhare rw’ubupagani n’isano yabwo y’ubuhanuzi na Roma ya gipapa, uwo munyeshuri atazashobora kumenya ko umurimo wo kubanza gukoma mu nkokora izamuka ry’ubupapa, hanyuma umurimo wo gushyira ubupapa ku ntebe y’ubwami bw’isi, byakozwe n’ubupagani, kandi ko uwo murimo ushushanya uruhare rw’inyamaswa iva mu isi yo mu Ibyahishuwe cumi na bitatu, iyo yabanje gukoma mu nkokora ubupapa, ariko nyuma igahinduka maze ikabushyira ku ntebe y’ubwami bw’isi. Uruhare rw’inyamaswa iva mu isi yo mu Ibyahishuwe cumi na bitatu rugaragazwa nk’ahazaza ha Amerika.

We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.

Mu nyandiko yacu itaha tuzakomeza gusuzuma ihishurwa ry’umucyo w’Uruzi Hiddekel.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Uwitegereza ibirenze ibyo amaso abona, kandi agasoma imitima y’abantu bose, avuga iby’abahawe umucyo mwinshi ati: ‘Ntibababazwa kandi ntibatungurwa n’imimerere yabo y’imico no mu by’umwuka.’ Ni koko, bihitiyemo inzira zabo bwite, kandi ubugingo bwabo bunezezwa n’ibizira byabo. Nanjye nzahitamo ibibayobya, kandi nzabateza ibyo batinya; kuko ubwo nahamagaraga, nta wasubije; ubwo navugaga, ntibumvise: ahubwo bakoreye ibibi imbere y’amaso yanjye, kandi bahitamo ibyo ntanezezwaga na byo.’ ‘Imana izaboherereza ubuyobe bukomeye, kugira ngo bizere ikinyoma,’ kuko batemeye gukunda ukuri, ngo bakizwe,’ ‘ahubwo bishimira gukiranirwa.’ Yesaya 66:3, 4; 2 Abatesalonike 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> Umwigisha wo mu ijuru yarabajije ati: “Ni ubuhe buriganya bukomeye kurushaho bushobora kuyobya intekerezo kuruta ukwiyitirira ko mwubakiye ku rufatiro rukwiriye kandi ko Imana yemera imirimo yanyu, nyamara mu by’ukuri mukaba mukora ibintu byinshi mukurikije imigambi y’iyi si kandi mugacumurira Yehova? Mbega, ni uburiganya bukomeye, ni ukuzimira gushukana, gufata intekerezo z’abantu mu buryo bukomeye, igihe abahoze bazi ukuri bibeshya ko ishusho yo kubaha Imana ari yo mwuka wayo n’imbaraga zayo; igihe bibwira ko bakize kandi ko batungishijwe n’ibintu, kandi ko nta cyo bakeneye, nyamara mu by’ukuri baba bakeneye byose.”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Imana ntiyahindutse ku byerekeye abagaragu bayo bizerwa barinda imyambaro yabo idafite ikizinga. Ariko benshi barimo gutaka bati, ‘Amahoro n’umutekano,’ nyamara kurimbuka gutunguranye kubagwiriye. Keretse habayeho kwihana nyakuri kandi kwuzuye, keretse abantu bicishije bugufi mu mitima yabo binyuze mu kwatura kandi bakakira ukuri nk’uko kuri muri Yesu, ntibazigera binjira mu ijuru. Igihe kwezwa kuzabera mu nzego zacu, ntituzongera kuruhukira mu mutekano w’ibinyoma, twirata ko dukize kandi twongerewe ubutunzi, tudakeneye ikintu na kimwe.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ni nde wabasha kuvuga by’ukuri ati: ‘Zahabu yacu yacishijwe mu muriro; imyambaro yacu ntanduye n’isi’ ?” Nabonye Umwigisha wacu yerekana imyambaro y’icyo bita gukiranuka. Ayibambuyeho, ahishura umwanda wari munsi yayo. Hanyuma arambwira ati: “Mbese ntubona uburyo bahishe mu bwibone umwanda wabo n’ububoze bw’imico yabo? ‘Mbega ukuntu umurwa wizerwa wahindutse indaya!’ Inzu ya Data yahinduwe inzu y’ubucuruzi, ahantu ubushobozi n’ikuzo by’Imana byavuye! Ni cyo gituma habaho intege nke, kandi imbaraga zikabura.” Testimonies, volume 8, 249, 250.

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