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# The Book of Daniel - Number One-Hundred and Fifty-Three

Igitabo cya Daniyeli — Ijana na Mirongo Itanu na Gatatu

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Ikimenyetso cy’Umwuka cy’Ubwami bwo mu Majyaruguru n’ubwo mu Majyepfo: Urugendo runyura mu Ngoro zera za Bibiliya n kamere muntu

Author

Jeff Pippenger

Published

March 23, 2024

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The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Ubwami bwo mu majyaruguru bwagereranyaga kamere yo hasi mu rusengero rw’ikiremwamuntu; bwagereranyaga umubiri mu rusengero rw’itorero; bwagereranyaga umubiri wa kimuntu mu rusengero rwa Kristo. Kristo yubatse buri rusengero rwose, kandi ni We washyizeho urufatiro rwose, kandi ibuye rya mbere mu rusengero rw’Abamillerite ryari inyigisho y’“ibihe birindwi,” igereranywa n’inkoni ebyiri za Ezekiyeli. Mu bugome bwo kwigomeka bwo mu 1863, Ubadivantisiti bwa Lawodikiya bwanze “ibuye ry’ifatizo ryo mu mfuruka” ryabwo rya gihanuzi, kandi ni ko byagenze no mu iyubakwa ry’urusengero rwo ku isi. Iryo buye ryanzwe ryari ryaragenwe kuzatoranywa ku musozo w’iyubakwa ry’urusengero, nubwo ryabereye ibuye risitaza mu gihe cyose cy’iyubakwa. Nyamara, Ijambo rya gihanuzi rigaragaza ko ibuye ryanzwe risitaza amaherezo rizahinduka umutwe w’imfuruka.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

Inkoni y’“ibihe birindwi,” nk’uko ishushanywa n’ubwami bw’amajyepfo, ni yo “mutwe,” ugereranyije n’ubwami bw’amajyaruguru. Ni “umutwe,” kuko ari mu bwami bw’amajyepfo Imana yahisemo kwerekana Yerusalemu nk’umurwa Wayo, aho yashyize ubuturo Bwayo bwera n’izina Ryayo. Kugeza igihe izo nkoni zombi zahurijwe hamwe kuva mu 1798 kugeza mu 1844, “umutwe” wari warabaye ubwami bwo hasi, ari bwo bw’amajyepfo. Igihe Yohana, mu 1844, yabwirwaga kureka ubwami bw’amajyaruguru, kuko bwari bwarahawe abanyamahanga, ubwami bw’amajyepfo bwagumyeho nk’ibendera rihagaze ryonyine ari ishyanga rimwe, cyangwa nibura uwo ni wo wari umugambi. Uwo mugambi waburijwemo n’ubwigomeke bwo mu 1863, n’“ubwigomeke bwa mbere i Kadeshi” bwa Isirayeli ya none.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

Ku wa 11 Nzeri 2001, Uwiteka yagaruye Itorero Rye rya Lawodikiya mu 1863, arigarura mu 1888, arigarura mu 1919, kandi arigarura mu 1957 ku “bugome bwa kabiri bw’i Kadeshi”. Ariko muri ubwo bugome, isezerano ry’uko ibuye ryanzwe rizahinduka irikomeza imfuruka ubu ririmo gusohora. Risohorezwa muri abo bashushanyijwe nk’abihumbi ijana na mirongo ine na bine, abo Kristo asohozeramo guhuza Ubumana n’ubumuntu iteka ryose.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Pawulo yagaragaje kamere yo hasi ko ari umubiri, naho kamere yo hejuru ko ari ubwenge. Yagaragaje ko umubiri (kamere yo hasi) ari urupfu.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Kuko tuzi yuko amategeko ari ay’Umwuka; ariko jyewe ndi uw’umubiri, nagurishijwe ngo mbe imbata y’icyaha. Kuko ibyo nkora simbikozwa; kuko icyo nshaka, atari cyo nkora; ahubwo icyo nanga ni cyo nkora. Nuko rero, niba nkora icyo ntashaka, nemera ko amategeko ari meza. Ariko noneho si jye uba nkiri ubikora, ahubwo ni icyaha gituye muri jye. Kuko nzi yuko muri jye, ari byo mu mubiri wanjye, nta cyiza gituyeho; kuko kugira ubushake biri kumwe nanjye, ariko gukora icyiza sinabibona. Kuko icyiza nshaka gukora atari cyo nkora; ahubwo ikibi ntashaka ni cyo nkora. Ariko niba nkora icyo ntashaka, si jye uba nkiri ubikora, ahubwo ni icyaha gituye muri jye. Nuko mbona itegeko yuko, iyo nshaka gukora icyiza, ikibi kiba kiri kumwe nanjye. Kuko nshimishwa n’amategeko y’Imana mu muntu w’imbere; ariko mbona irindi tegeko mu ngingo zanjye, rirwanya itegeko ry’ubwenge bwanjye, kandi rikangira imbata y’itegeko ry’icyaha riri mu ngingo zanjye. Mbega jyewe munyabyago! Ni nde uzankiza uyu mubiri w’urupfu? Abaroma 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Pawulo yari azi ko mu “mubiri” we hatarimo “ikintu cyiza na kimwe.” Kamere zo gukunda icyaha, izo yarazwe n’izo yitoje zari mu mubiri we, zakoraga gusa kugira ngo zimuyobore mu cyaha. Izo kamere zagaragazaga amategeko y’icyaha, ariko Pawulo yifuzaga gukomeza amategeko y’Imana, atari amategeko y’icyaha. Amategeko y’Imana Pawulo yayise “itegeko ryo mu bwenge bwe” (kamere ye yo hejuru). Gutaka kwe kwari uku: “Ni nde uzankiza uyu mubiri w’urupfu?” Birumvikana ko Pawulo yari azi ko ari Ubumana bwari kuzana agakiza, ariko kandi yari azi ko umurimo wo gukizwa wasabaga ko na we awugiramo uruhare.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Ni cyo gituma, bakundwa banjye, nk’uko mwahoraga mwumvira iteka, atari uko nkiri kumwe namwe gusa, ahubwo noneho birushirijeho cyane ubwo ntari kumwe namwe, mukorane umwete agakiza kanyu ubwanyu mufite ubwoba no guhinda umushyitsi. Kuko Imana ari yo ibakorera muri mwe, ikabaha no gushaka no gukora ibyo ishima. Abafilipi 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Gukizwa ku mubiri w’urupfu kwakozwe n’imbaraga z’Ijuru, zihujwe n’imbaraga za kimuntu, kandi icyo ni cyo cyitegererezo Yesu yahaye abantu. Ndetse n’igihe itegeko ry’icyaha ryakoraga cyane muri kamere yo hasi y’umubiri, Yesu yakomeje gutegeka iyo kamere yo hasi kuyoboka amategeko y’Imana, atanga ubushake Bwe ngo bugandukire ubushake bwa Se. Pawulo yashoboraga kubona gukizwa iyo aza kuba yaratanze ubushake bwe ngo bugandukire ubushake bw’ubumana. Mu kubigenza atyo, yari ari gukorera agakiza ke bwite, kandi ibi ni byo Mushiki wa White ashaka kuvuga iyo avuga iby’umurimo wo gukuraho icyaha mu mibereho yacu.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> “Buri muntu wese wanga kwiha Imana aba ari munsi y’ubutegetsi bw’undi mbaraga. Ntabwo aba yitegeka. Ashobora kuvuga iby’ubwisanzure, nyamara aba ari mu bucakara busesereza cyane kuruta ubundi. Ntiyemererwa kubona ubwiza bw’ukuri, kuko ubwenge bwe buba buri munsi y’ubutegetsi bwa Satani. Mu gihe yibwira ko akurikiza amabwiriza y’urubanza rwe bwite, aba yumvira ubushake bw’igikomangoma cy’umwijima. Kristo yaje guca ingoyi z’ubucakara bw’icyaha ku bugingo. “Nuko rero Umwana nababatura, muzaba mutsimbataye rwose.” “Amategeko ya Mwuka w’ubugingo buri muri Kristo Yesu” atubatura “mu mategeko y’icyaha n’urupfu.” Abaroma 8:2.

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> “Mu murimo wo gucungura nta gahato kabamo. Nta mbaraga zituruka hanze zikoreshwa. Mu buyobozi bw’Umwuka w’Imana, umuntu asigara afite umudendezo wo kwihitiramo uwo azakorera. Mu mpinduka iba igihe umutima wihebye Kristo, harimo ubwisanzure bwo ku rwego rwo hejuru cyane. Kwirukana icyaha ni igikorwa ubwacyo cy’umutima. Ni ukuri, nta mbaraga dufite zo kwibatura ubuyobozi bwa Satani; ariko iyo twifuza kubaturwa icyaha, kandi mu bukene bwacu bukomeye tugatakambira imbaraga zituruka hanze yacu kandi zisumba izacu, ubushobozi bw’umutima busesekwa mo imbaraga ziva ku Mana z’Umwuka Wera, maze bugakurikiza amabwiriza y’ubushake mu gusohoza ubushake bw’Imana.

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Ikintu rukumbi umuntu ashobora kugira ubwigenge ni uko ahinduka umwe na Kristo. ‘Ukuri kuzababatura;’ kandi Kristo ni we kuri. Icyaha gishobora gutsinda gusa iyo gicogoje ubwenge, kandi kigasenya umudendezo w’ubugingo. Kugandukira Imana ni ugusubizwa kuri cya wundi nyakuri,—ku cyubahiro nyakuri no ku gaciro nyakuri by’umuntu. Amategeko y’Imana, ayo tugezwa munsi yayo ngo tuyagandukire, ni ‘amategeko y’umudendezo.’ Yakobo 2:12.” The Desire of Ages, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Pawulo yaratatse ati: “Mbega ndi umuntu uteye agahinda! Ni nde uzankiza uyu mubiri w’uru rupfu?” Mushiki wa White yavuze ati: “igihe twifuza kubaturwa mu cyaha, maze mu bukene bwacu bukomeye tugatabaza dusaba imbaraga zituruka hanze yacu kandi zisumba izacu, ubushobozi bw’ubugingo bwuzuzwa imbaraga ziva ku Mana z’Umwuka Wera, kandi bukumvira amabwiriza y’ubushake mu gusohoza ubushake bw’Imana.” Mu kwinjira mu guhuza ubumuntu bwacu n’ubumana bwa Kristo, binyuze mu gukoresha ubushake bwacu, dusohoza “igikorwa” cyo gukura icyaha mu “bugingo” bwacu ubwacu.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Ariko icyo “dukeneye gusobanukirwa ni imbaraga nyakuri z’ubushake.” Ubushake ni “ububasha bugenga kamere y’umuntu, ububasha bwo gufata icyemezo, cyangwa bwo guhitamo. Byose bishingira ku mikoreshereze myiza y’ubushake. Imana yahaye abantu ubushobozi bwo guhitamo; ni ubwabo kubukoresha. Ntimushobora guhindura imitima yanyu, ntimushobora ubwanyu guha Imana ibyiyumvo byayo by’urukundo; ariko mushobora guhitamo kuyikorera. Mushobora kuyiha ubushake bwanyu; ni bwo izabakoreramo, kugira ngo mushake kandi mukore ibihuje n’ibiyishimisha byiza. Bityo kamere yanyu yose izashyirwa munsi y’ubuyobozi bw’Umwuka wa Kristo; urukundo rwanyu ruzaba rwibanze kuri We, ibitekerezo byanyu bizaba bihuje na We.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Pawulo yari azi aya kuri yose, kandi yari azi ko kamere ye yo hasi yagombaga kugengwa no gutegekwa na kamere ye yo hejuru, binyuze mu gukoresha ubushake bwe. Ni cyo cyatumaga Pawulo apfa buri munsi.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Ndabarahiye mbikesha ukwishima kwanyu mfite muri Kristo Yesu Umwami wacu, mpora npfa buri munsi. 1 Abakorinto 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Pawulo yari azi ko yagombaga kubamba kamere ye yo hasi buri munsi, akoresha ubushake bwe kugira ngo akomeze iyo kamere ye yo hasi iri mu kwicisha bugufi. Ni cyo cyatumye abamba umubiri we.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Kandi abari aba Kristo babambye umubiri wabo hamwe n’irari ryawo n’irangamutima ryawo. Abagalatiya 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Pawulo yari azi ko kamere ye y’icyaha yo mu mubiri yari kuzakomeza kubaho mu bantu kugeza ku Kugaruka kwa Kristo kwa kabiri, igihe abizerwa, mu kanya nk’ako guhumbya, bazahabwa umubiri mushya w’ubwiza. Ni cyo gituma 1798 igaragaza urufatiro rw’iyo myaka mirongo ine n’itandatu urusengero rw’Abamilerite rwubatsweho, kuko Kristo, ari we rufatiro rwonyine, yari Umwana w’Intama watambwe kuva ku rufatiro rw’isi. Ubwami bwo mu majyaruguru bwari umubiri, ari wo, binyuze mu cyaha, wari warafashe ubutware ku bumuntu, kandi ukishyira hejuru ngo ube ubwami bwo mu majyaruguru bw’ibinyoma. Mu 1844, Yohana yabwiwe “gusiga hanze” urugo rw’urusengero, ari byo mu Kigiriki bisobanura kwanga kamere yo hasi, yari yarafashe ubutware ku kamere yo hejuru aho Imana yari yarahisemo gushyira izina ryayo; kandi mu 1798, umubiri (kamere yo hasi) hamwe n’“ibyifuzo n’irari byawo” wagombaga kubambwa.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

Ku ishingiro, umubiri wa Kristo wapfuye mu kubambwa, ubwo yacibwaga akavanwa mu bazima. Ubwami bw’amajyepfo bwari bukwiriye noneho kuba ishyanga rimwe, rifite umwami umwe, riri mu isezerano n’Imana, kandi rikaba ishyanga rifite Ubuturo Bwera bw’Imana hagati muri ryo. Umurongo ku murongo, “ibihe birindwi,” ubu ni byo “mutwe w’imfuruka,” kuko uhereye ku wa 11 Nzeri 2001 Imana iri guhagurutsa “ingabo zo mu majyaruguru” zayo nk’ibendera. Izo ngabo zigomba kuba ishyanga rimwe, kandi iryo shyanga rizagaragaza ishusho Yayo yonyine, kandi ribikora muri cya gihe nyir’izina Satani ari guhagurutsa “ihembe” rye ari ryo shusho y’inyamaswa. Muri Ezekiyeli igice cya mirongo itatu na karindwi, ubutumwa bw’imiyaga ine buhumekesha ubutumwa bw’imvura y’itumba ku bahaguruka hanyuma bakaba izo ngabo. Ubutumwa bw’imiyaga ine ni bwo butumwa bw’Impanda ya Karindwi, ari ho ubwiru bw’Imana burangirizwa.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Igikorwa cyo kurangiza cyo gushyiraho ikimenyetso cyatangiye ku wa 7 Ukwakira 2023. Igihe cyo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine kirasohozwa mu gihe cyo kuvuza kw’Impanda ya Karindwi, kandi iyo Mpanda ivuzwa incuro eshatu mu gihe cyose cyo gushyiraho ikimenyetso. Buri gihe iranga igitero cya Isilamu ku Gihugu Cy’Ikuzo. “Igihugu cy’Ikuzo” cya none cyo mu buryo bw’umwuka cyakubiswe ku wa 11 Nzeri 2001, kandi igihugu cy’Ikuzo cya kera nyakuri cyakubiswe ku wa 7 Ukwakira 2023, ari na wo mwaka nyirizina abahamya babiri bari barishwe bongeye kugira ubugingo. Igitero cya gatatu ni ku itegeko rya vuba ryo kubahiriza ku Cyumweru muri Leta Zunze Ubumwe z’Amerika.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

Kuva ku wa 7 Ukwakira 2023, ihembe rya Repubulikani n’ihembe nyakuri ry’Abaporotesitanti ry’inyamaswa yo mu isi birimo kurangiza impinduka zabyo za nyuma, bihindukire ihembe rivuga nk’igisato cyangwa nk’Umwana w’Intama, mu itegeko ryo ku Cyumweru rigiye kuza vuba. Ibyo kwigaragaza byombi by’abarwanya bo mu imbere n’abo hanze mu ntambara ikomeye ikinirwa mu bihe byo gusoza amateka y’isi, byombi bibarizwa mu mateka ahagarariwe n’umurongo wa mirongo ine mu gice cya cumi na kimwe cya Daniyeli. Iterambere rya nyuma ry’amahembe yombi rigerwaho mu gihe cyo kuvuza kw’Impanda ya Karindwi. Impanda ya Karindwi ni iya gatatu mu mpanda eshatu z’amakuba.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Ibyago bitatu bigaragaza ishyirwa mu bikorwa ry’ubuhanuzi rikubye gatatu, kandi muri uko kubikora bitanga ubuhamya bukomeye bw’ikirango cy’inzira cyo ku wa 7 Ukwakira 2023. Mu byago bya mbere no mu byago bya kabiri, intambara ya Isilamu yarwanywe n’ingabo za Roma, ari yo muri minsi y’imperuka ari Leta Zunze Ubumwe z’Amerika, nk’uko byahamijwe no kunesha Ubumwe bw’Abasoviyeti byatewe n’ubufatanye bw’ibanga hagati ya antikristo (Papa Yohani Pawulo II) n’umuhanuzi w’ibinyoma (Ronald Reagan) mu 1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

Mu makuba ya mbere, nk’uko byagaragajwe mu Byahishuwe igice cya cyenda, harimo ubuhanuzi bw’igihe bw’amezi atanu, ari yo myaka ijana na mirongo itanu. Mu makuba ya kabiri, harimo ubuhanuzi bw’igihe bw’imyaka magana atatu na mirongo cyenda n’umwe, n’iminsi cumi n’itanu. Ubwo buhanuzi bwombi bw’igihe bugaragaza intambara yo kurwanya Roma Isilamu yazanye mu mateka yombi agereranya amakuba ya mbere n’aya kabiri. Ubwo buhanuzi bubiri bwari bufite ingaruka ebyiri zitandukanye z’iyo ntambara. Muri iyo myaka ijana na mirongo itanu ya mbere, Isilamu yagombaga “kubabaza” Roma, kandi mu buhanuzi bw’imyaka magana atatu na mirongo cyenda n’umwe, n’iminsi cumi n’itanu, Isilamu yagombaga “kwica” Roma. Ubwo buhanuzi bubiri bwari bufitanye isano itaziguye. Iherezo ry’iyo myaka ijana na mirongo itanu Isilamu yagombaga kubabazamo Roma ryagaragaje itangiriro ry’iyo myaka magana atatu na mirongo cyenda n’umwe, n’iminsi cumi n’itanu, Isilamu yagombaga kwicamo Roma. Amakuba ya mbere n’aya kabiri atandukanijwe n’iherezo ry’iyo myaka ijana na mirongo itanu, no gutangira kw’iyo myaka magana atatu na mirongo cyenda n’umwe, n’iminsi cumi n’itanu.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

Leta Zunze Ubumwe za Amerika zireka kuba ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya igihe itegeko ryo guhimbaza ku Cyumweru riri hafi kuza rizageraho, kandi ni bwo zihita “zicwa” mu buryo bw’ubuhanuzi. Isaha y’“umutingito ukomeye”, ivugwa mu Ibyahishuwe igice cya cumi na kimwe, ni ryo tegeko ryo guhimbaza ku Cyumweru riri hafi kuza; kandi iyo saha igeze, na none haza n’Impanda ya Karindwi y’Isilamu. Iza kugira ngo irange iherezo, cyangwa urupfu rw’ubwami bwa gatandatu, ari bwo ngabo za Roma mu minsi y’imperuka. Urwo rupfu rwabanjirijwe n’imyaka ijana na mirongo itanu Isilamu ibabaza ingabo za Roma. Dukurikije itangazamakuru rusange, rigerageza kugabanya uburemere bw’ibikorwa by’Isilamu y’abahezanguni mu isi ya none, uhereye ku wa 7 Ukwakira 2023 kugeza igihe iyi nyandiko yandikiwe ku wa 12 Gashyantare 2024, Isilamu yari imaze kugaba ibitero ijana na mirongo itandatu na bitanu ku nyungu z’Abanyamerika hirya no hino ku isi.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Imyaka ijana na mirongo itanu y’Ubuyisilamu ibabaza ingabo z’i Roma, iganisha ku kwicwa kw’ingabo z’i Roma mu byago bya mbere n’ibya kabiri, isubirwamo mu mateka y’icyago cya gatatu, kuko ari ko ikoreshwa ry’ubuhanuzi inshuro eshatu rikora. Ivuzwa ry’Impanda ya Karindwi, ari ryo rishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine, ari na bwo ubumana bwifatanya n’ubumuntu, nk’uko bigaragazwa no guhurizwa hamwe kw’inkoni ebyiri, rifite ibimenyetso bitatu by’inzira. Icya mbere ni igihugu cy’ubwiza cyo mu mwuka, kandi icya nyuma ni igihugu cy’ubwiza cyo mu mwuka. Ikimenyetso cyo hagati ni igihugu cy’ubwiza nyakuri.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

Mu mwaka wa 2023, impanda ya kabiri y’Impanda y’imbuzi y’akaga ya gatatu, yagaragaje ukwirundanya kw’intambara ya Isilamu ubwo yinjiraga mu gihe yagombaga “kugirira nabi” inyamaswa yo ku isi. Muri uwo mwaka kandi, abagabo babiri b’abahamya b’ihembe rya Repubulikani n’ihembe ry’Abaporotesitanti b’ukuri bongeye kubaho maze batangira impinduka zabo zombi zigana amahembe yabo ya nyuma y’ikigereranyo. Ku ihembe rya Repubulikani, byari uguhuza imbaraga zose z’Abaporotesitanti b’abahakanyi hamwe n’imbaraga zose za Repubulikani zahakanye, kugira ngo habeho ihembe rimwe ari ryo shusho y’inyamaswa. Ku ihembe ry’Abaporotesitanti b’ukuri ho, byari uguhuza Ubumana n’ubumuntu uko ihembe ryavaga ku mico ya Lawodikiya rikajya ku mico ya Filadelifiya, kugira ngo rigaragaze ibinyuranye n’ishusho y’inyamaswa. Umwaka wa 2023 wabaye nyuma y’imyaka makumyabiri n’ibiri nyuma ya 2001, bityo ugaragaza isano y’ikigereranyo y’Ubumana bwahujwe n’ubumuntu.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Aya mateka yose yabereye mu murongo wa mirongo ine wa Daniyeli cumi n’umwe, ari wo murongo wafunguwe kandi ugatanga ukwiyongera k’ubumenyi mu mwaka wa 1989, kandi ibyo bigaragazwa n’Uruzi Hidekeli. Mu mateka y’ubuhanuzi bw’uwo murongo, umurimo wa nyuma wo Ahera Cyane na wo urasohozwa, ari wo mucyo wafunguwe mu mwaka wa 1798, kandi ibyo bigaragazwa n’Uruzi Ulayi. Intangiriro y’umurongo wa mirongo ine igaragaza igihe cy’imperuka mu mwaka wa 1798, naho iherezo ry’uwo murongo rikagaragaza igihe cy’imperuka mu mwaka wa 1989, kandi ayo migezi yombi ihurira hamwe mu mateka y’umurongo wa mirongo ine, nk’uko Tigirisi na Efurate (Ulayi na Hidekeli) bihurira hamwe mbere gato y’uko bigera ku Kigobe cy’u Buperesi.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> 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.

> Umwuka w’Umwami Imana ari kuri jye; kuko Uwiteka yansize amavuta kugira ngo mbwirize abagwaneza inkuru nziza; yantumye guhambiriza abafite imitima imenetse, kwamamaza umudendezo ku banyagano, no gufungurirwa inzu y’imbohe ababohewe; Kwamamaza umwaka w’Uwiteka wemerwa, n’umunsi wo guhorera kw’Imana yacu; guhoza abarira bose; Gushyiriraho abarira i Siyoni, kubaha ubwiza mu cyimbo cy’ivu, amavuta y’ibyishimo mu cyimbo cy’umuborogo, umwambaro w’ishimwe mu cyimbo cy’umwuka wihebye; kugira ngo bitwe ibiti byo gukiranuka, igihingwa cy’Uwiteka, kugira ngo ahimbazwe.

> 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. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> Kandi bazubaka amatongo ya kera, bazahagurutsa imisaka ya mbere, kandi bazasanura imidugudu yabaye amatongo, ayo masaka y’ibisekuru byinshi. Kandi abanyamahanga bazahagarara baragaburire imikumbi yanyu, kandi abana b’abanyamahanga bazababera abahinzi banyu n’abarimyi b’imizabibu banyu. Ariko mwebwe muzitwa Abatambyi b’Uwiteka; abantu bazabita Abakozi b’Imana yacu; muzarya ubutunzi bw’abanyamahanga, kandi muzīrāngagiza mu bwiza bwabo. Mu cyimbo cy’isoni zanyu muzahabwa kabiri; kandi mu cyimbo cy’urujijo bazanezererwa umugabane wabo; ni cyo gituma mu gihugu cyabo bazaragwa ibikubye kabiri: bazahorana ibyishimo by’iteka.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> “Kuko jyewe Uwiteka nkunda ubutabera, nkanga ubwambuzi bukorerwa ibitambo byoswa n’umuriro; kandi nzayobora umurimo wabo mu kuri, kandi nzasezerana na bo isezerano ry’iteka ryose. Kandi urubyaro rwabo ruzamenyekana mu banyamahanga, n’ababakomokaho bamenyekane mu moko y’abantu: abazababona bose bazabemera, ko ari urubyaro Uwiteka yahaye umugisha. Nzanezererwa cyane mu Uwiteka, ubugingo bwanjye buzishimira Imana yanjye; kuko yambitse imyenda y’agakiza, anyambika umwenda w’ubutungane, nk’uko umukwe yishyiraho imitako, kandi nk’uko umugeni yirimbisha ibisharizo bye. Kuko nk’uko isi imeza igihingwa cyayo, kandi nk’uko ubusitani butuma ibyabibwemo bimera; ni ko Uwiteka Imana azameza ubutungane n’ishimwe imbere y’amahanga yose.” Yesaya 61:1–11.

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