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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Seventeen

Igitabo cya Yoweli n’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi b’i Lawodikiya — Nimero Cumi n’Irindwi

Number Seventeen

Umubare Cumi n’Irindwi

Author

Jeff Pippenger

Published

December 23, 2025

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We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Twasoje ingingo iheruka ku gitekerezo kitari cyarangira cy’ubuhanuzi bwa Aburamu na Pawulo, ko umurongo ku wundi uzana igihe cy’imyaka 430, kigizwe n’imyaka 30 ikurikirwa n’imyaka 400. Ndakeka ko hari bamwe mu rwego rwa tewolojiya bashobora kubona iyo myaka 30 nk’igihe gikurikira imyaka 400, ariko iyo byumvikanyweho muri rusange, iyo myaka mirongo itatu ishyirwa ku ntangiriro y’icyo gihe. Ese ni imyaka 400 ikurikirwa na 30, cyangwa ni 30 ikurikirwa na 400? Ni mirongo itatu ikurikirwa na magana ane, kuko hariho abahamya benshi, bashyiraho igihe cy’imyaka mirongo itatu, gihujwe n’icyo kandi kigakurikirwa n’igihe cya kabiri cy’ubuhanuzi.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yozefu yari afite imyaka mirongo itatu y’amavuko igihe yatangiraga gukorera Farawo mu Itangiriro 41:46. Hahise hatangira imyaka irindwi y’uburumbuke, ikurikirwa n’imyaka irindwi y’inzara. Yozefu, nk’igishushanyo cya Kristo, amaze imyaka mirongo itatu y’amavuko yakurikiwe n’ibihe bibiri by’iminsi 2520. Igihe Kristo yari afite imyaka mirongo itatu, hakurikiyeho ibihe bibiri by’iminsi 1260, hamwe bigahwana n’iminsi 2520; ari yo na yo ihuzwa n’inshuro ndwi ku bwami bubiri.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Dawidi yari afite imyaka mirongo itatu igihe yabaga umwami, kandi yategetse imyaka mirongo ine, nk’uko byanditswe muri 2 Samweli 5:4. Dawidi ashushanya Kristo, kandi ubwo Kristo yari afite imyaka mirongo itatu, yarabatijwe, hanyuma ajyanwa mu butayu iminsi mirongo ine; maze nyuma yo kuzuka kwe, kwari kwarashushanyijwe n’umubatizo we, aguma yigisha abigishwa imbona nkubone iminsi mirongo ine. Ku musaraba, irimbuka rya Yerusalemu ryasubitswe ku bw’imbabazi imyaka mirongo ine, bihura n’iyo myaka mirongo ine yo gupfira mu butayu mu ntangiriro y’amateka y’isezerano ryabo.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Ezekiyeli yari afite imyaka mirongo itatu y’amavuko igihe yahamagarirwaga kuba umuhanuzi muri Ezekiyeli 1:1. Ubu sinzafata umwanya wo kuvuga iby’igihe cyakurikiyeho nyuma y’umwaka wa mirongo itatu wa Ezekiyeli, ahubwo ndashyiramo incamake ngufi ya AI y’ibintu byemejwe byerekeye igihe umurimo we wamaze. “Ubuhanuzi bwa Ezekiyeli buri mu bwanditswe byo mu Isezerano rya Kera byagaragajwemo amatariki mu buryo busobanutse kurusha ibindi, kuko mu gitabo cye hose hatanzwe amatariki yihariye 13. Ayo yose abarwa uhereye ku mwaka wa Yekoniya yajyanywemo mu bunyage (597 Mbere ya Kristo nk’umwaka wa 1), bityo hakaboneka urwego rusobanutse rw’ibihe rukwira hafi imyaka 22.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Yesu yari afite imyaka mirongo itatu igihe yabatizwaga, maze aherako akomeza isezerano yagiranye na benshi, mu cyumweru kimwe.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Antikristo ategekwa n’urugero rwa Kristo mu buryo bw’ubuhanuzi, kandi nk’uko Kristo yamaze imyaka mirongo itatu ategurirwa gutangira umurimo We wo kuba Umutambyi Mukuru wo mu Ijuru, ni ko n’igihe cy’ubuhanuzi cy’imyaka mirongo itatu cy’itegurwa, cyagaragajwe ku antikristo, cyatangiriye ku ikurwaho ry’“igitambo gihoraho” mu 508 kigera mu 538, igihe ubupapa bwahabwaga ubushobozi bwo kuba umutambyi mukuru w’impimbano; nk’uko Kristo yasizwe imbaraga mu mubatizo We, kuko imyaka 1260 y’umwijima w’ubupapa yagombaga kugereranywa n’iminsi 1260 y’umucyo utunganye ya Kristo, uhereye ku mubatizo We kugeza ku musaraba, ibyo bikaba bihura n’igikomere cyica cy’ubupapa mu 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Nta na kimwe muri ibi bihe bibiri-bibiri byabanje, bitangirana n’igihe cy’imyaka mirongo itatu, kibanziriza intambwe ya mbere ya Abramu mu rugendo rwe rw’amasezerano rw’intambwe eshatu. Ni cyo gituma icya Abramu ari cyo kivugwa mbere, nubwo cyashoboraga gusa kuba muri ubwo buryo nyuma y’uko gishingiwe n’ubuhamya bwa kabiri bwa Pawulo. Igihe Pawulo yandikaga aya magambo ye, ubuhanuzi bw’imyaka 400 bwahindutse ubuhanuzi bw’imyaka 430, bufite imyaka 30 ya mbere yatandukanyijwe n’igihe cya nyuma.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Nshimangira, nshingiye ku mico ya Kristo, nk’uko ahagararirwa nk’Alufa na Omega, ko mu nzira y’isezerano y’abanyagihumbi ijana na mirongo ine na bine, ari bo omega y’ubuhanuzi bw’incuro ebyiri bwa Abramu na Pawulo bw’imyaka mirongo itatu—bukurikizwa n’imyaka magana ane—hagomba kubaho ikigereranyo cyabwo muri omega y’amateka y’isezerano, ari yo mateka yo gushyirwaho ikimenyetso kw’abanyagihumbi ijana na mirongo ine na bine. Igihe cy’imyaka mirongo itatu, gikurikiwe n’ikindi gihe gitandukanye, kigomba gusohozwa mu buryo budakoresha igihe, ariko bugasohoza ubuhanuzi shingiro bwa Abramu bw’imyaka 430. Byaba byiza uramutse usomye iryo jambo ribanziriza iri nanone, hanyuma ukagaruka kuri iyi ngingo ugakomeza.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Yesu, Yosefu, Dawidi na Ezekiyeli bose bamaze imyaka mirongo itatu bategurirwa umurimo wagombaga gushushanya ubwoko bw’Imana mu minsi y’imperuka. Ezekiyeli umuhanuzi, Yosefu ashushanya Kristo umutambyi, na Dawidi umwami. Ibimenyetso bine, ariko kimwe muri ibyo bimenyetso gihagarariye Umutambyi Mukuru wo mu Ijuru gifite uhagarariye mu bumuntu n’uwa gikirisitu. Abo bagabo bane b’abahamya bose bahuriza hamwe n’imyaka 30 ya Aburamu ikurikiwe n’igihe cy’ubuhanuzi.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Antikristo yamaze imyaka mirongo itatu itegurwa, hanyuma ihabwa ubushobozi bwo gutegeka mu gihe cy’imyaka 1260 kugeza igihe yakiriye urupfu rwayo rwa mbere mu 1798. Ni yo kimenyetso cy’urupfu rwa kabiri, kuko yongera gupfa igihe igihe cy’igeragezwa gifunzwe. Urupfu rwa kabiri ni urupfu rw’iteka ryose. Dukorera Umukiza wazutse, kuko Kristo atapfiriye iteka ryose; ntiyapfuye urupfu rwa kabiri. Igihe igikomere cyica cya papasi gikize, Ibyahishuwe igice cya cumi na gatatu bigaragaza ko izongera gutegeka amezi 42, ahagarariye igihe cy’ubuhanuzi, kidafite ingingo y’igihe.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Igihe azazurwa ku itegeko ryo ku Cyumweru, ingabo zirwanya umurimo we ni izo zazuwe ku iherezo ry’iminsi itatu n’igice yo mu Byahishuwe 11. Ububasha bubiri bwazuwe, bwombi bukaba ari ibimenyetso, bumwe bw’isabato y’umunsi wa karindwi n’ubundi ubw’izuba, bihinduka ingingo y’ifatizo ku isi yose, mu gihe abantu bakora ihitamo ryabo rya nyuma ry’ubugingo cyangwa urupfu.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Mu gihe cy’itegeko ryo ku cyumweru, antikristo, ari na we nyamaswa, azaba ahagarariye ubumwe bw’incuro eshatu bw’igisato, ubwe (ni ukuvuga nyamaswa), n’umuhanuzi w’ibinyoma. Izo mbaraga eshatu zizishyira hamwe zirwanye itorero ry’Imana, ari ryo rigomba kuzamurwa rikarenza imisozi yose. Itorero ry’Imana rinesha rimaze imyaka mirongo itatu ritegurwa, atari imyaka mirongo itatu nyakuri, ahubwo ni igihe cy’ubuhanuzi cyashyizweho gifitanye n’umubare wa mirongo itatu, kandi kikaba kigifite agaciro nk’ubuhanuzi na nyuma y’itegeko ryo mu 1844, rigaragaza ko ishyirwa mu bikorwa ry’igihe cy’ubuhanuzi ritari rikigifite agaciro. Biroroshye kubona ko iyo myaka mirongo itatu ihagarariye igihe cyo gutegura umuhanuzi, umutambyi n’umwami, bo nk’itorero rinesha bazahagararira ubwami bw’ikuzo. Abahamya bane ba Ezekiyeli, Kristo, Yosefu na Dawidi bahagarariye ubutware bw’ubwami bw’Imana muri icyo gihe nyine papacy n’ubumwe bw’incuro eshatu biyobora isi kuyigeza kuri Arumagedoni.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Itorero rineshahejwe rizamurwa ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, kandi hakurikijwe ubuhamya bw’Isezerano rya Kera n’Isezerano Rishya, ubwoko bw’isezerano ari bwo ibihumbi ijana na mirongo ine na bine bugomba guhinduka ubwami bw’abatambyi.

> 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, murubakishwa kugira ngo mube inzu y’umwuka, ubutambyi bwera, bwo gutamba ibitambo by’umwuka byemerwa n’Imana kubwo Yesu Kristo. 1 Petero 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Abatambyi bagombaga kuba bafite imyaka mirongo itatu y’amavuko igihe batangiraga gukorera mu rusengero, bityo hakaba hari igihe kibanziriza itegeko ryo ku Cyumweru aho ubutambyi butegurwa kugira ngo bukore nk’ituro ry’umuganura rizunguzwa. Abatambyi, ari bo ibihumbi ijana na mirongo ine na bine, bagaragazwa nk’Abalewi mu gikorwa cyo kwezwa gisohozwa n’Intumwa y’Isezerano. Hariho igihe cy’ubuhanuzi kigana ku itegeko ryo ku Cyumweru, aho igikorwa cyo kwezwa gitegura umurimo weretswe Imana ku gihe cy’imvura y’itumba ya nyuma. Iryo tegurwa rirangirira ku itegeko ryo ku Cyumweru, bityo rero igihe cya mirongo itatu kigahagararira itegurwa ry’abatambyi, bityo kikajyana n’imyaka yasabwaga kugira ngo umuntu abe umutambyi. Kristo nk’Umutambyi Mukuru yatangiye umurimo We afite imyaka 30, kandi kubera ko Yosefu ashushanya Kristo, na we yatangiye umurimo we afite imyaka mirongo itatu. Kristo w’ibinyoma yamaze imyaka 30 ategurwa, bityo tukaba dufite abahamya batatu bemeza ko igihe cy’imyaka 30 gishushanya itegurwa ry’ubutambyi.

> “The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

> “Ikibazo gikomeye kiri bugufi kizatoranya gikuremo abo Imana itashyizeho, kandi izaba ifite umurimo wera, w’ukuri, wejejwe, witeguye kwakira imvura y’itumba.” Selected Messages, igitabo cya 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Mushiki White yigisha mu buryo butaziguye ko igihe cyose itorero riba ritanduye, Umwuka w’Ubuhanuzi aba akora. Igihe ikibazo gikomeye kizatoranya kikavanamo urukungu, muzabona umurimo wera ugizwe na Yesu na Yosefu umutambyi ufite kamere y’Ubumana n’iy’ubumuntu icyarimwe, Yesu na Ezekiyeli umuhanuzi, Yesu na Dawidi umwami. Abategurwa mu gihe kigereranywa n’imyaka mirongo itatu, bagomba kuzaba mu bantu ibihumbi ijana na mirongo ine na bine kandi bagaragazwa nk’abahanuzi, abatambyi n’abami. Abo bantu batatu bose ni ibimenyetso bya Bibiliya by’umurimo wa Kristo nk’umuhanuzi, umutambyi n’umwami, bityo rero umubare mirongo itatu uduha gukuramo ko muri buri cyiciro muri ibyo bitatu, byabyajwe n’ibimenyetso bya Bibiliya byateguwe imyaka mirongo itatu, iyo bihujwe na Kristo bigaragaza ihuriro ry’Ubumana n’ubumuntu. Nuko rero, abo batambyi bategurwa muri icyo gihe cy’ikigereranyo cy’imyaka mirongo itatu bagaragazwa nk’ibendera ry’Ubumana buhujwe n’ubumuntu.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Amezi 42 y’amaraso ya nyuma ya papa aba igihe Kristo agenda hagati y’abantu amezi 42 mu muntu w’abigishwa Be. Amezi 42 y’uburetwa n’igitugu asoza no gukizwa, nk’uko bigaragazwa n’imyaka 430 y’ubuhanuzi bw’impande ebyiri bwa Abramu. Imyaka magana ane ya Abramu irangirira ku gukizwa ku Nyanja Itukura, ari byo bishushanyo bya kera bya Bibiliya byerekana iherezo ry’igihe cy’imbabazi, ku iherezo ry’amezi 42 y’ikigereranyo cya papa.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Amezi mirongo ine n’ibiri agereranya igihe cy’igeragezwa gitangirira ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika kugeza igihe igeragezwa ry’abantu rizafungirwa. Nyamara muri ayo mezi 42, nyuma y’igihe cy’imyaka mirongo itatu cyo kwitegura, Kristo arimo gukomeza isezerano mu muntu w’abasigaye. Antikristo, umutambyi w’ibinyoma wiganye ukuri, agera ku iherezo rye rya nyuma aho Kristo yapfiriye mu murongo we, ari na ho Farawo, umwami wa Egiputa, yapfiriye mu murongo we. Ku musozi wa Karumeli, abahanuzi ba Bali barishwe, bityo hagaragazwa urupfu rw’umuhanuzi w’ibinyoma ku itegeko ryo ku cyumweru. Ku itegeko ryo ku cyumweru, haba hari umuhanuzi w’ibinyoma hanyuma akicwa, ikiyoka gihagarariwe na Farawo, n’inyamaswa ihagarariwe n’ubupapa. Ibyo byose bihagarariwe ku itegeko ryo ku cyumweru mu makimbirane n’abatambyi b’Imana, abami bayo n’abahanuzi bayo. Itorero ryezwa mbere gato y’itegeko ryo ku cyumweru kandi impano yo guhanura ikagarurwa—aho nyine umuhanuzi w’ibinyoma apfira. Kuva icyo gihe, intambara iba ari iy’ubutumwa bw’ubuhanuzi bw’ukuri cyangwa ubw’ibinyoma.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Igihe cy’ikigereranyo cy’imyaka mirongo itatu gishushanya igihe kibanziriza itegeko ryo ku Cyumweru. Icyo gihe ni igihe cyo gutegurira abatambyi, kuko Kristo ari we cyitegererezo cyabo muri byose, kuko abo ari bo bakurikira Umwana w’Intama. Mu myaka mirongo itatu ya mbere y’ubuhanuzi bwa Abramu, isezerano ryashyizweho; bityo bikagaragaza ko icyo ari cyo cyose igihe cyo gutegurira abatambyi gishushanya, ari cyo gihe Umwami avugururiramo isezerano rye ab’ibihumbi ijana na mirongo ine na bine, nk’uko byagereranyijwe n’amateka ya alufa ya Abramu. Icyo gihe ni igihe cyo gutegurira abatambyi batangira umurimo wabo ku itegeko ryo ku Cyumweru, bageze ku myaka mirongo itatu, ubwo basīgwa na Mwuka Wera nk’uko Kristo na we yasizwe mu mubatizo we. Indi kuri y’ukuri ishobora gukurwa mu mateka ya alufa ya Abramu ni uko, icyo ari cyo cyose icyo gihe gishushanya kigana ku itegeko ryo ku Cyumweru, kigomba kuba gikomeye cyane, kuko omega buri gihe irusha imbaraga alufa. Itegeko ryo ku Cyumweru ni ryo omega rigereranywa na tariki ya 22 Ukwakira 1844, umusaraba, Pasika yo mu Egiputa, n’ibindi byinshi.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Itegeko ryo ku Cyumweru rihagarariye iherezo ry’igihe cyashushanywaga n’igihe cy’imyaka mirongo itatu. Ryabanje kugaragazwa mbere n’inkuru hafi ya zose zikomeye z’agakiza, kandi ni na ryo herezo ry’amateka y’isezerano y’ubwoko bwatoranyijwe yatangiranye na Abramu. Urebye uburemere nk’ubwo bw’ibimenyetso by’ubuhanuzi birebana n’iherezo ry’icyo gihe, hamwe n’intego ikomeye y’icyo gihe ubwacyo, ni iyihe yaba intangiriro?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Hariho igihe cy’ubuhanuzi kigereranywa n’imyaka mirongo itatu, kandi, hashingiwe ku buhamya bw’abahamya benshi, kirangirira ku itegeko ryo ku Cyumweru. Kuri iyo ngingo hakurikiraho ikindi gihe kigereranywa n’imibare itandukanye, kandi buri kimwe muri ibyo bihe gitanga ubuhamya bw’umurongo w’amateka y’ubuhanuzi ukurikiraho nyuma y’itegeko ryo ku Cyumweru. Bimwe muri ibyo bihe bigereranya umurongo w’imbere w’amateka y’Itorero, naho ibindi bigereranya umurongo w’inyuma w’isi igenda yerekeza kuri Armagedoni.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Birashoboka ko muri iki gihe twiyibutsa yuko twanga gukoresha ubuhanuzi bw’ibihe mu minsi y’imperuka mu buryo bwo guhagararira amatariki ayo ari yo yose ashobora kumenyekana, kugeza igihe umunsi n’isaha bizatangarizwa ku iherezo ry’ibyorezo. Nzakoresha Daniyeli igice cya cumi na kabiri kugira ngo nsobanure igitekerezo cyanjye cy’uko igihe cy’ubuhanuzi kitagikurikizwa. Mu gice cya cumi na kabiri harimo imirongo itatu igaragaza igihe cy’ubuhanuzi.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Nuko numva uwo mugabo wari wambaye imyenda y’ibitare byiza byitwa lineni, wari hejuru y’amazi y’uruzi, igihe yazamuraga ukuboko kwe kw’iburyo n’ukw’ibumoso abyerekeje mu ijuru, akarahirira Uhoraho uhoraho ko ibyo bizamara igihe, n’ibihe, n’igice cy’igihe; kandi ko namara kurangiza gutatanya imbaraga z’ubwoko bwera, ibyo byose bizaba birangiye. Daniyeli 12:7.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Kandi uhereye igihe igitambo gihoraho kizavanwaho, maze hagashyirwaho ikizira giteza kurimbuka, hazabaho iminsi igihumbi na magana abiri na mirongo cyenda. Daniyeli 12:11.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

> Hahirwa uwategereza, akagera ku minsi igihumbi na magana atatu na mirongo itatu n’itanu. Daniyeli 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Abamileriti bari bafite gusobanukirwa nyakuri kuri buri murongo muri iyi mirongo itatu. Ubu buhanuzi butatu ni igice cy’ukuri kugereranya urufatiro. Nyamara, uko Abamileriti basobanukiwe iyi mirongo kwari gushingiye ku ikoreshwa ry’ihame rivuga ko umunsi ubarwa nk’umwaka. Kubera ko “igihe kitakiriho,” iyi mirongo igomba kuba ifite indi mikoreshereze, kuko ubuhanuzi bwose buvuga iby’igihe cy’imvura y’itumba. Iyi mirongo igomba kugira ubusobanuro bujyanye n’imvura y’itumba butifashisha igihe kugira ngo habeho ubutumwa, kandi butanyuranya n’uko Abamileriti basobanukiwe iyo mirongo. Uko Abamileriti basobanukiwe neza umurongo wo hagati muri iyo mirongo itatu, (umurongo wa cumi n’umwe), ni uko ugereranya igihe gifite ibice bibiri, gitangirana n’igihe cy’imyaka mirongo itatu, hagakurikiraho imyaka 1260. Umurongo wa cumi n’umwe werekana igihe cy’imyaka mirongo itatu kibanziriza itegeko ryo ku Cyumweru, nk’uko bigereranywa no gushyirwaho kw’ikizira giteye ishyanga gitera ubutayu.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daniyeli cumi na kabiri ni igice cyo mu Ijambo ry’Imana kigaragaza uburyo bwo kwezwa kw’ubwoko bw’Imana bubaho mu minsi ya nyuma, mu gihe cy’imperuka, ubwo ubuhanuzi bwo mu gitabo cya Daniyeli bukurwaho ikimenyetso. Mu murongo wa cumi na umwe dusangamo ubuhanuzi abapayoniya basobanukiwe neza ko ari igihe cy’imyaka mirongo itatu kijyana mu gihe cy’imyaka 1260. Mu gice cya cumi na kabiri, ubuhanuzi butatu bwo mu mirongo ya karindwi, iya cumi na umwe, n’iya cumi na kabiri, bwose bushyizweho ikimenyetso kugeza mu gihe cy’imperuka. Mu gihe cy’imperuka, ubwo buhanuzi butatu bugomba gukurwaho ikimenyetso, kuko Ijambo ry’Imana ritajya rihinyuka. Muri icyo gice nyine hagaragazwa mu buryo busobanutse kurusha ahandi hose muri Bibiliya iherezo ry’igihe cy’igeragezwa cy’abantu; bityo igice cya cumi na kabiri, mu by’ukuri kandi by’umwihariko, kigaragaza iherezo ry’Abadiventisime kurusha uko kigaragaza intangiriro y’Abadiventisime.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Ubuhanuzi butatu bwo muri Daniyeli cumi na kabiri bwashyizweho ikimenyetso muri uwo mwanya nyir’izina w’Ibyanditswe aho ugushyirwaho ikimenyetso no gukurwaho ikimenyetso bibonera ibisobanuro byabyo by’ibanze by’ubuhanuzi. Ubwo buhanuzi butatu bukurwaho ikimenyetso mu mateka y’abana ibihumbi ijana na mirongo ine na bine, kuko Alfa na Omega buri gihe bigaragaza iherezo ry’ikintu, hamwe n’intangiriro y’ikintu. Icyo ikimenyetso gikurwaho muri ibyo bihe bitatu by’ubuhanuzi byo mu gice cya cumi na kabiri kigereranya gukurwaho kwa nyuma kw’ikimenyetso ku Ijambo ry’ubuhanuzi ry’Imana. Uko gukurwaho kw’ikimenyetso kugaragazwa mu Ibyahishuwe igice cya mbere igihe Ibyahishuwe bya Yesu Kristo bikuriweho ikimenyetso, mbere gato y’isozwa ry’igihe cy’imbabazi. Umurongo wa cumi n’umwe wo muri Daniyeli cumi na kabiri ni wo uhuje n’ishusho ya mbere ya Aburamu na Pawulo y’ubuhanuzi bw’impande ebyiri bwatangiranye n’igihe cy’imyaka mirongo itatu.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Ubuhanuzi butatu bwo muri Daniyeli 12 ni ibihe by’igereranyo bishyirwa ahagaragara mu gihe giheruka cy’iherezo, kandi uko gushyirwa ahagaragara kuganisha ku kwezwa kwa nyuma kw’ubwoko bw’Imana. Ubwa mbere muri ubwo buhanuzi butatu butangwa na Kristo ubwe, kandi igihe awugaragaza aba ahagaze ku mazi yambaye imyenda y’ibitare, byerekana iherezo ry’igihe cy’ubuhanuzi kigereranywa n’imyaka 1260, kandi asobanura iherezo ry’icyo gihe nk’iherezo ryo gutatanywa kw’imbaraga z’ubwoko bw’Imana. Ubwoko bw’Imana bwo mu minsi y’imperuka ni abantu ibihumbi ijana na mirongo ine na bine, kandi batatanyijwe.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Si Kristo ntiyahagaze ku mazi gusa asubiza ikibazo, ahubwo icyo kibazo gitangirana n’amagambo ngo “Kugeza ryari?”. “Kugeza ryari?” ni ikimenyetso cy’ubuhanuzi, kandi ni na cyo na Yesu abazwa ubwo, mu murongo wa cumi na gatatu wa Daniyeli umunani, habazwa ngo “Kugeza ryari?”.

> And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Maze umwe abwira wa mugabo wari wambaye imyenda y’ibitare, wari hejuru y’amazi y’uruzi, ati: “Bizageza ryari ngo ibyo bitangaza birangire?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

> Numvise umuntu wari wambaye imyenda y'igitare, wari hejuru y'amazi y'uruzi, ubwo yazamuraga ukuboko kwe kw'iburyo n'ukw'ibumoso aberekeza mu ijuru, akarahirira Uhoraho uhoraho iteka ryose ko ibyo bizamara igihe, ibihe, n'igice cy'igihe; kandi ubwo azaba arangije gutatanya imbaraga z'ubwoko bwera, ibyo byose bizaba birangiye. Daniyeli 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Ikibazo cyabajijwe Yesu, washushanyijwe nk’umuntu wambaye imyenda y’ibitare byiza by’umweru mu iyerekwa ry’uruzi Hidekeli, ni iki ngo: “Ibi bitangaza bizageza ryari ku iherezo?” kandi mu iyerekwa ry’uruzi Ulayi, Yesu, washushanyijwe nka Palumoni (uwo wera runaka), arabazwa ati: “Iryo yerekwa ryerekeye igitambo gihoraho n’igicumuro giteza ubuhanuzi bwo kurimbuka, cyo gutuma ubuturo bwera n’ingabo bihabwa kuribatanwa n’ibirenge, rizageza ryari?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Mushiki White avuga ko iyerekwa Daniyeli yeretswe ku nkombe z’inzuzi zikomeye zo mu Shinari ubu riri mu gihe cyo gusohozwa, kandi mu isano n’ayo mayerekwa yombi y’inzuzi, Yesu abazwa “ikibazo” cy’ubuhanuzi, gihora gitanga amategeko yo ku Cyumweru nk’“igisubizo.” Nyamara ibisubizo byombi bitangwa mu rwego rw’igihe cy’ubuhanuzi, cyarangiye mu 1844. Abapayoniya bagaragaje neza igisubizo cy’ikibazo cyo mu gice cya munani n’iyerekwa ry’uruzi rwa Ulai, kandi basobanukiwe ko mu 1798 ari ho gutatanywa kw’imbaraga z’ubwoko bw’Imana kwarangiye. Ariko nyuma ya 1844, igihe “ishyirwa mu bikorwa ry’igihe” cy’Ijambo ry’ubuhanuzi ry’Imana ryarangiriye, ikibazo cy’ubuhanuzi ngo “Bizageza ryari?” cyongera gusubiramo uko abapayoniya babisobanukiwe nk’“kugeza ku minsi 2300, hanyuma ubuturo bwera buzeswa ku itegeko ryo ku Cyumweru riri hafi kuza,” kandi “ibitangaza” “byose” biri mu iyerekwa rya nyuma rya Daniyeli bizaba bisohoye, igihe gutatanywa kw’ubwoko bwera mu minsi itatu n’igice y’ikigereranyo kuzarangira.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Icyerekezo cy’uruzi Hidekeli cyo mu bice bitatu bya nyuma by’igitabo cya Daniyeli, hamwe n’icyerekezo cy’uruzi Ulayi cyo mu bice bya karindwi kugeza ku cya cyenda, byamenyekanishijwe na Mushiki wa White nk’“inzuzi nini za Shinari.” Intiti zose z’amateka n’iza Bibiliya zemera ko hariho inzuzi ebyiri gusa, kandi zombi ari inzuzi nini, zifitanye isano na Shinari. Izo nzuzi ebyiri ni Tigiri (Hidekeli) na Efurate. Uruzi Ulayi si Efurate yo muri Shinari; ni umuyoboro muto w’amazi wakozwe n’abantu uri mu Buperesi, atari muri Shinari. Uruzi Ulayi rwo muri icyo cyerekezo gikubiyemo urufatiro n’inkingi yo hagati by’Itorero ry’Abadivantisiti si urwo muri Shinari, nyamara umuhanuzikazi agaragaza Ulayi nk’Efurate, imwe mu nzuzi nini za Shinari.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Iyerekwa rya Hidekeli rigaragaza amateka yo ku rwego rw’inyuma y’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma bayobora isi bayijyana kuri Harumagedoni, kandi iyerekwa rya Ulayi rihagararira umurimo wa Kristo wo guhuza Ubumana bwe n’ubumuntu bw’umuntu. Mu buryo bw’ubuhanuzi, uguhumekerwa gukoresha uruzi rwa Ulayi nk’umuhamya wa kabiri hamwe n’Uruzi Ufurate kugira ngo hamenyekane umurimo ukorwa na Kristo mu guhuza Ubumana bwe n’ubumuntu.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Ufurate na Tigiri byombi byatangiriye muri Edeni kandi bikagenda bihingukirira mu burebure bwose bw’amateka y’isezerano. Igihe bisukiye mu nkingi yo hagati ya Adventisime ku wa 22 Ukwakira 1844, Ufurate ihuzwa n’umuyoboro wa Ulayi wakozwe n’abantu kugira ngo bigaragaze ihuriro ry’Ubumana n’ubumuntu, ari ryo rigerwaho binyuze mu kugaragaza kwizera muri abo bagereranywa n’igihumbi ijana na mirongo ine na bine. Ulayi igereranya ikigeragezo ku butware bw’Ijambo ry’ubuhanuzi ry’Imana, kuko ishyira ububasha bwa Ellen White, mu kumenya ko uruzi rwa Ulayi rw’Abaperesi ari rumwe mu nzuzi zikomeye za Shinari, mu kunyuranya n’inzobere z’isi.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Ikimenyetso cy’umugezi wa Ulai kigereranya ikigeragezo cyerekeye ijambo ry’umuntu cyangwa Ijambo ry’Imana. Mbese abantu ni bo bari mu kuri, cyangwa amagambo yashyizwe ahagaragara na Mushiki wa White ni yo ari mu kuri? Mbese umugezi wa Ulai ugereranya umugezi umwe wo mu Buperesi, cyangwa se ugereranya umugezi w’ubuhanuzi ugizwe n’amazi ava muri Edeni avanze n’amazi ava ku bantu?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Hashobora kubaho ibisubizo byinshi kuri iyi ngorane nazamuye, ariko ndagaragaza ibitekerezo bimwe kugira ngo mubone icyo nshaka kuvuga. Mbese abahanga mu mateka n’abanyatewolojiya b’isi ni bo bafite ukuri, maze Mushiki wacu White akaba yibeshya? Nta muntu ujya impaka ko “inzuzi zikomeye za Shinari” ari Tigiri na Ufurate. None se, igihe Mushiki wacu White agaragaza uruzi Ulai rwo mu Buperesi ko ari uruzi rukomeye rwa Shinari, aba ari umuhanuzi w’ibinyoma? Cyangwa se, ni umuhanuzi w’ukuri wakoze ikosa? Ni amakosa angahe umuhanuzi w’ukuri ashobora gukora mbere y’uko arenga umurongo agahinduka umuhanuzi w’ibinyoma? Cyangwa se, abahanga mu mateka ni bo bibeshya? Cyangwa se, koko ni we ufite ukuri? Cyangwa se, abahanga mu mateka na Mushiki wacu White bombi baba bafite ukuri? Nazamuye iyi ngorane ngamije gukoresha ibisobanuro byayo nk’ingingo y’inyongera yerekeye wa mugabo wambaye imyenda y’ibitare, uhagaze hejuru y’uruzi, ubazwa ati: “Bizageza ryari?” mu iyerekwa ryombi ry’inzuzi Hidekeli na Ulai.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Mu gice cya munani cya Daniyeli, Daniyeli ari i Susa, mu Buperesi; kandi Susa iri ku ruzi Ulayi, uruzi, bitewe n’inganda z’ubuhinzi, rukubiyemo uruzi rw’umwimerere ndetse n’uruhererekane rw’imiyoboro y’amazi yakozwe n’abantu. Uko Ulayi rutemba rukomeza hasi ku ntera y’indi mayilo ijana na mirongo itanu cyangwa hafi aho, ruhuza n’aho inzuzi Tigiri na Ufurate zihurira. Tigiri na Ufurate byatangiriye muri Edeni amaherezo birahura, kandi iyo bimaze kwiyunga, uruzi Ulayi ruva mu Buperesi na rwo ruhurira aho hantu nyine. Iyo uruzi Ulayi rugeze muri gahunda y’ibishanga bya Tigiri aho Tigiri na Ufurate bihurira, Ulayi ruba rubaye igice cy’amazi agize inzuzi zikomeye za Shinari. Abanditsi b’amateka bari mu kuri, kandi na Mushiki wa Mweru ni ko biri.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Iyo Mushiki wa White agaragaje iyerekwa ry’Ulayi ryo mu gice cya munani, aba agaragaje uruzi ruzwiho gahunda yarwo y’imiyoboro y’amazi yakozwe n’abantu ihuza inzuzi za Tigiri na Efurate, zigereranya ibihe bibiri by’imyaka 2520, byasojwe mu 1798 no mu 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Izina rya kera ry’uruzi rwa Tigiri ni Hidekeli, kandi mu isano rifitanye na Ufurate, ayo migezi yombi yashyizwe mu buryo bwihariye mu buhanuzi nk’ifitanye isano na Ashuri na Babuloni, na bo bakaba baramenyekanye kandi nk’intare ebyiri zagombaga guhana intama z’Imana. Izo mbaraga ebyiri zisenya zabanjirije izindi mbaraga ebyiri zisenya za Roma y’abapagani na Roma ya gipapa, ari zo bimenyetso by’umugabo n’umugore, cyangwa by’itorero na Leta. Roma y’abapagani yari umugabo ugereranya ubutegetsi bwa Leta, naho Roma ya gipapa ikaba umugore wanduye ugereranya ubutegetsi bw’itorero. Ashuri yari umugabo, Babuloni na yo ikaba umugore mu isano ryabyo ry’ubuhanuzi; bityo bigaragaza ko Tigiri ari umugabo, naho Ufurate akaba umugore.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Uruzi rwa Tigiri ni uruzi rw’imiyoborere ya leta rwageze kugeza mu wa 1798, kandi Ufurate rw’imiyoborere y’itorero rwageze kugeza mu wa 1844. Ufurate rwagombaga kugera mu wa 1844, kuko ubutumwa bwo mu wa 1844 bwari bwerekeye Babuloni, (Ufurate) yongeye kugwa mu wa 1844. Nk’uko Ufurate rwabyaye isumo mu wa 1844, ni ko n’uruzi Ulayi, na rwo rwari rwarinjiye aho inzuzi zihurira nk’ikimenyetso cy’imirimo y’abantu, rwivanze n’amazi y’urundi ruzi. Uruzi rw’imiyoborere ya leta rwafungiwe mu wa 1798, igihe ubutware bwa gisivili bwakuwagwaho ububasha bwa papa. Muri uwo mwaka ni na bwo Leta Zunze Ubumwe z’Amerika zatangiye gutegeka nk’inyamaswa yo mu isi n’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya. Uruzi rwa Tigiri rwafungiwe mu wa 1798, aho nyine leta amaherezo izahatira isi yose gusenya urugomero, ubu rubuza imyuzure y’itotezwa rya papa yenda gukwira isi yose nk’umwuzure urengeje urugero. Iyo nkuta, cyangwa urwo rugomero, ni urukuta rutandukanya itorero na leta.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Mu mwaka wa 1844, Yufurati na Ulai byombi byerekana ubutumwa bwo mu 1844 nk’ukugwa kwa Babuloni, kandi nanone nk’umurimo nyirizina Kristo yatangiye mu 1844, ubwo, nk’Intumwa y’Isezerano, yejeje amazi ya Babuloni n’imirimo y’abantu abikura mu bwoko bwagombaga kwinjira mu buturo bwe bwera—ubwoko bwari bukeneye kwezwa mbere y’uko bwinjira Ahera Cyane. Kwezwa kwa nyuma kw’abo bantu kwasohojwe n’imvura yamenetse munsi y’ubutumwa bw’Induru yo mu Gicuku, kandi utudondoro tw’iyo mvura tw’ubutumwa bw’Induru yo mu Gicuku twatunganyijwe dukomotse mu mazi ya Tigiri, nk’uko aba-Millerites bagaragaje Roma ya gipapa na 1798, kandi nk’uko bagaragaje ukugwa kwa Babuloni maze bakezwa mbere y’urugi rwafunzwe binyuze mu butumwa, cyangwa wavuga uti—bakorejwe kwezwa n’imvura yaturutse ku mazi yatunganyijwe ya Ulai, Tigiri na Yufurati, ubwo batangaga ubutumwa bwo muri Daniyeli 8:14, kandi bagasohoza ubutumwa bw’Induru yo mu Gicuku mbere yo gufungurwa kw’Umunsi w’Impongano nyakuri.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Iyo Kristo ahagaze ku mazi ya Hidekeli mu murongo wa karindwi w’igice cya cumi na kabiri cya Daniyeli, aba ahagaze ku mazi ya Tigiri, ari yo mazi y’ubutegetsi bwa leta muri rya yerekwa rigaragaza ibikorwa bya nyuma by’ubutegetsi bwa muntu biyobora ku gusozwa kw’igihe cy’imbabazi. Aho ni ho ahagaze asubiza ikibazo cyo mu murongo ubanziriza uwo, nk’uko no mu iyerekwa ry’Uruzi rwa Ulayi, wa muntu wambaye imyenda y’ibitare, ari we aho witwa Palumoni, Umubari W’igitangaza, atanga igisubizo ku kibazo cyo mu murongo ubanziriza uwo. Muri ibyo byombi, icyo kiganiro ni ikiganiro cyo mu ijuru hagati y’abamarayika na Kristo, kandi muri ibyo byombi ikibazo ni iki ngo, “Kugeza ryari?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Igisubizo ni iminsi 2300; mu gice cya munani no mu gice cya cumi na kabiri ni “igihe, ibihe, n’igice cy’igihe.” Igisubizo gisobanurwa nk’imyaka 2300 n’imyaka 1260, ariko mu 1844 Imana yashyizeho ibihano ku ikoreshwa ry’igihe mu butumwa bw’ubuhanuzi, kuko igihe kitakiriho. Ni ikihe gisubizo cya Palmoni, wa muntu wambaye imyenda y’ibitare, ku rubyaro rwe rwa nyuma? Ikibazo cyo “Kugeza ryari?” cyagaragajwe n’abahamya benshi kugira ngo hamenyekane ko itegeko ryo ku Cyumweru ari ryo gisubizo cy’icyo kibazo; none se ubuturo bwera busukurwa ku itegeko ryo ku Cyumweru, kandi se “ibyo bitangaza byose” birangirira ku itegeko ryo ku Cyumweru? Ni ibihe “bitangaza” birangirira ku itegeko ryo ku Cyumweru, kandi se ibyo “bitangaza” byatangiye ryari?

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Nuko Daniyeli ndareba, maze mbona hahagaze abandi babiri, umwe ku nkombe y’umugezi iyi ruhande, undi ku nkombe y’umugezi hakurya. Nuko umwe abaza wa muntu wari wambaye imyenda y’ibitare, wari hejuru y’amazi y’umugezi, ati: “Ibi bitangaza bizageza ryari ngo bibe birangiye?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

> Nuko numva wa muntu wari wambaye imyenda y’ibitare byiza byera, wari hejuru y’amazi y’uruzi, ubwo yazamuraga ukuboko kwe kw’iburyo n’ukw’ibumoso aberekeza mu ijuru, akarahirira Ihoraho ry’iteka ryose ko bizamara igihe, n’ibihe, n’igice cy’igihe; kandi ko, ubwo azaba arangije kumenagura imbaraga z’ubwoko bwera, ibyo byose bizaba birangiye. Daniyeli 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Ikibazo cy’ikigereranyo kivuga ngo “Kugeza ryari?” kiranga itegeko ryo ku Cyumweru, kandi marayika ntiyabajije igihe itegeko ryo ku Cyumweru ryari, ahubwo yabajije igihe iherezo ry’ibitangaza ryari. “Ibitangaza” birangirira ku itegeko ryo ku Cyumweru, none se ni ibihe bitangaza biyobora ku itegeko ryo ku Cyumweru? Cyangwa, kugira ngo tubivuge mu buryo burushijeho gusobanuka, ni ibihe “bitangaza” bigaragazwa mu iyerekwa ryatangiwe kuri Hidekeli, bikagaragazwa mu bice bya cumi kugeza kuri cumi na bibiri? Niba dushobora kumenya icyo “ibitangaza” ari cyo, dushobora kubona igihe “ibitangaza” bitangirira. Muri Daniyeli 10, Gaburiyeli agaragaza mu buryo bwihariye intego yari afite mu buryo yakoranye na Daniyeli muri iryo yerekwa.

> 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 nje kugusobanurira ibizaba ku bwoko bwawe mu minsi y’imperuka; kuko iyerekwa rikireba iminsi myinshi. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gaburiyeli yaje kugira ngo amenyeshe ubwoko bw’Imana ibizababaho mu minsi y’imperuka. Gufata ko ubuhanuzi bwo muri Daniyeli igice cya cumi na kabiri bwasobanuwe neza n’Abamillerite, ariko ugakoresha uko kwemera mu guhakana ko icyo gice kivuga ku minsi y’imperuka—ni uguhinyuza umugambi Gaburiyeli yatangaje. Igihe Gaburiyeli atangiye inkuru y’ubuhanuzi mu murongo wa mbere w’igice cya cumi na kimwe kugeza ku murongo wa gatatu w’igice cya cumi na kabiri, amateka agaragazwa ni ibisobanuro by’ubuhanuzi byo hanze byerekana uburyo ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma bayobora isi kuyerekeza kuri Harimagedoni. Muri icyo gice harimo ibice bisobanura uko ubwoko bw’Imana burenganywa, ariko amateka yo mu gice cya cumi na kimwe ni ihishurirwa ryo hanze cyane cyane. Ibyo bisobanuye ko igice cya cumi n’igice cya cumi na kabiri bigereranya alufa na omega mu iyerekwa rya nyuma rya Daniyeli, kuko bitandukanye n’igice cya cumi na kimwe, byombi bisobanura ubutumwa bw’imbere bugaragaza ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane. Igice cyo hagati ni ubugome bwo kwigomeka kwa muntu nk’uko bugereranywa n’umwami wo mu majyaruguru, papa w’i Roma, kandi alufa, ari yo gice cya cumi, hamwe na omega, ari yo gice cya cumi na kabiri, bigaragaza uburambe bw’imbere bw’abihumbi ijana na mirongo ine na bane mu minsi y’imperuka. Ibyo bice uko ari bitatu biyobora ku irangira ry’igihe cy’igeragezwa; igice cya alufa gitangirana no gutinya Imana gutandukanya ibyiciro bibiri by’abaramya, kandi ku iherezo ry’icyo gice Daniyeli ahabwa kongererwa imbaraga incuro ebyiri, bityo bikagaragaza ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri. Igice cya cumi na kabiri ni cyo gice cya omega, kandi kigaragaza ubutumwa bw’urubanza rw’umumarayika wa gatatu.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Igice cya cumi na rimwe gisobanura kwigomeka kw’abantu guhera ku irimbuka rya Yerusalemu kugeza ku iherezo ry’igihe cy’imbabazi, kandi nk’uko mushiki wacu White abivuga, icyo ni ikigereranyo cy’iherezo ry’igihe cy’imbabazi ku mperuka y’isi. Daniyeli 11 itangirira ku irimbuka rya Yerusalemu, kuko Daniyeli ari umwe mu bajyanywe i Babuloni mu irimbuka rya Yerusalemu ryabaye incuro eshatu, ryabaye ikigereranyo cy’irimbuka ry’uwo murwa umwe mu mwaka wa 70 nyuma ya Kristo, hanyuma rikongera no mu minsi ya nyuma nk’uko byagereranyijwe n’isi.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Kurimbuka kubiri nyakuri kwa Yerusalemu kwabaye ku munsi umwe w’umwaka, bitandukanyijwe n’imyaka magana atandatu na mirongo itandatu n’itanu. Ayo kurimbuka yombi yabaye ay’umurwa aho Isanduku y’Isezerano yagombaga kuba iri. Shilo yari ifite ibimenyetso by’ubuhanuzi bimwe n’ibyo kandi ihagarariye kurimbuka kwa mbere kw’umurwa aho kubaho kw’Imana kwari kuri, cyangwa aho kwagombaga kuba kuri. Igihe Mushiki wa White akoresha kurimbuka kwa Yerusalemu nk’ikimenyetso cy’ukurimbuka ko mu minsi y’imperuka, aba atanga ibisobanuro ku nyigisho ya Kristo yerekeye kurimbuka kwa Yerusalemu.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shilo, no kurimburwa kwa Yerusalemu ku ngoma ya Nebukadinezari na Tito, ni abahamya batatu bo mu minsi y’imperuka nk’uko bigaragazwa no kurimburwa k’umurwa w’Imana. Shilo ni ubutumwa bw’umumarayika wa mbere, bwigisha gutinya Imana, ikintu Eli atakoze, no kuyihesha icyubahiro, ikintu Eli atakoze, kuko igihe cy’urubanza rwayo kigeze. Ubutumwa bw’umumarayika wa kabiri ni ho dusanga ugusubirwamo kabiri nk’uko bigaragazwa na Nebukadinezari na Tito. Kurimburwa kwa gatatu kwa Yerusalemu, mu minsi y’imperuka, kuba igihe cy’igeragezwa gifunze, ari na cyo gusoza urubanza.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Igice cya cumi na kimwe ni amateka yo hanze y’ubutumwa bw’abamarayika batatu. Gishyizwe hagati y’iyerekwa ry’ugutandukana ryo mu gice cya cumi n’ugukorwaho gatatu guha imbaraga bibera ku munsi wa makumyabiri na kabiri w’iyerekwa rya Daniyeli. Ibi bivuga ko igice cya cumi na kabiri na cyo kizaba kivuga amateka y’imbere y’ibigera ku bwoko bw’Imana mu minsi y’imperuka. Kandi bivuga no ko umucyo uri mu gice cya cumi na kabiri urusha umucyo wo mu gice cya cumi gukayangana inshuro makumyabiri na kabiri.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Mu iyerekwa ry’i Ulai, Kristo na bwo yabajijwe ati “Kugeza ryari?” Imirongo cumi n’ibiri ibanza ibanziriza icyo kibazo kiboneka ku murongo wa cumi na gatatu, yagaragazaga amateka y’ubuhanuzi yo hanze ahagarariye ibisobanuro by’ingenzi byerekeye imbaraga z’ubuhanuzi bwa Bibiliya. Iyo mirongo cumi n’ibiri yari isubiramo gusa kandi yagura amateka ahagarariwe mu gice cya karindwi. Ayo mateka y’ubuhanuzi ashyirwa ahagaragara muri iyo mirongo arasubirwamo kandi akagurwa mu gice cya cumi na rimwe, ahereye mu gihe cy’Abamedi n’Abaperesi. Igice cya nyuma cy’igice cya munani hamwe n’igice cya cyenda cyose ni uguhagararirwa kw’ubwoko bw’Imana bwo mu minsi y’imperuka n’umuhanuzi Daniyeli. Iyerekwa ry’amateka y’ubuhanuzi riboneka mu iyerekwa ry’inzuzi z’i Ulai mu bice bitatu, rifatanije no guhagararirwa kw’ubwoko bw’Imana muri ibyo bice binyuze mu mikoranire ya Daniyeli na Gaburiyeli, ni alufa kugeza ku omega by’ibice bya cumi kugeza kuri cumi na bibiri.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Kubera ko Hidekeli ari omega, naho Ulayi akaba alfa, imbaraga zigereranywa n’umucyo ufunzurirwa mu gice cya cumi na kabiri, igihe cy’imperuka kigeze, urabagirana incuro makumyabiri na kabiri kurusha iyerekwa ari ryo nkingi yo hagati n’ishingiro ry’Abadiventisime. Bityo rero, umucyo w’iyerekwa rya nyuma rya Daniyeli ugaragazwa mu buryo butaziguye ko ari umucyo ufitanye isano n’ubwoko bw’Imana mu minsi y’imperuka. Igihe marayika abaza uwo muntu wambaye imyenda y’ibitare, ati: “Bizageza ryari?” ku iherezo ry’ibyo bitangaza, ibyo bitangaza ni ba bandi barabagirana nk’inyenyeri iteka ryose, nk’uko amateka y’isezerano rya Aburamu asubiramo ijwi ry’itegeko ribwira Aburamu kureba ku nyenyeri. Ibitangaza byo muri Daniyeli cumi na kabiri ni uguhindurwa kw’abantu bakaba ikimenyetso cy’abihumbi ijana na mirongo ine na bane.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Mu ngingo yabanje twagaragaje ko umurongo wa cumi n’umwe wo muri Daniyeli cumi na kabiri werekana igihe cy’ubuhanuzi kigizwe n’ibihe bibiri, icya mbere kikaba ari imyaka mirongo itatu. Kugira ngo nshyireho ishimikiro rikwiye ku murongo wa cumi n’umwe, nageze ku murongo wa karindwi; kugira ngo nerekane uruhare rutaziguye rwa Kristo mu bitangaza asohoza hagati y’ubwoko Bwe mu minsi y’imperuka.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Nsubiye ku murongo wa cumi n’umwe, ndashaka kubibutsa ko igice cya cumi na kabiri cyiswe ku buryo butaziguye n’umumarayika Gaburiyeli ngo ni “iminsi y’imperuka.” Mu minsi y’abihumbi ijana na mirongo ine na bane, ari yo minsi bahererwamo ikimenyetso kandi bakinjira mu isezerano n’Imana; hakurikijwe igitabo cya Daniyeli, hazabaho ubutumwa buzaba bukinguwe bugahinduka ijwi riranguruye. Ubwo butumwa bugaragazwa mu gice cya cumi na kabiri n’ibihe bitatu by’ubuhanuzi bitandukanye, byamaze gusobanurwa n’Abamilerite, hanyuma bikemezwa na Mwuka w’Ubuhanuzi. Ibyo bihe bitatu ntibihagarariye igihe, kuko wa mumarayika umwe uzamura amaboko yombi ayerekeje mu ijuru mu gice cya cumi na kabiri, yazamuye ukuboko kumwe ayerekeje mu ijuru mu Ibyahishuwe igice cya cumi, arahira ko igihe kitazaba kikiriho. Iryo tangazo ryo mu wa 1844 risobanura ko ibyo bihe bitatu by’ubuhanuzi byo muri Daniyeli 12 ari ibihe by’ikigereranyo bitagenewe guhagararira igihe.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Nuko rero, ubwo igihe cya giporofeti gifite ikimenyetso kiri hagati muri Daniyeli cumi na kabiri ari igihe gikubye kabiri gitangirana n’imyaka mirongo itatu muri icyo gice nyirizina aho Mikayeli ahaguruka, ni bwo mumenya ko icyo gihe gikubye kabiri gitangirana n’imyaka mirongo itatu ari isohozwa ritunganye ry’ubuhanuzi bwa alufa bwa Abramu. Omega y’ubuhanuzi bw’igihe, itangiza amateka y’isezerano mu rwego rw’ubwoko bwatoranyijwe, igera ku isohozwa ryayo ritunganye muri icyo gice nyine ari na cyo ndunduro y’ubuhamya bwa Daniyeli bw’ibizagera ku bwoko bw’Imana mu minsi y’imperuka.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Mu gihe cy’imperuka, igitabo cya Daniyeli kirafungurwa, kandi umucyo uvamo ugashyiraho ikimenyetso ku bwoko bw’Imana. Mu gihe cy’imperuka, igitabo cya Daniyeli kirafungurwa, kandi umucyo uvamo ushushanywa n’ibihe bitatu by’ubuhanuzi biri mu gice cya nyuma cya Daniyeli. Icyo gice ni omega y’ibice bitatu bigize iyerekwa rya Hiddekel, kandi iyerekwa rya Hiddekel ni omega y’ibice bitatu bigereranya alpha y’amayerekwa y’inzuzi ya Daniyeli. Inzuzi zatangiriye muri Edeni amaherezo zageze kuri Daniyeli, hanyuma Ijambo ry’Imana ry’ubuhanuzi rizizana mu murongo wa Millerite w’umumarayika wa mbere n’uwa kabiri, ari wo murongo wa alpha w’imirongo ibiri y’abamarayika batatu. Imyaka 1290 yo mu murongo wa cumi n’umwe ni omega y’ubuhanuzi bw’imyaka 430 bwa Aburahamu na Pawulo.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Mbere y’uko dukomeza muri Daniyeli 12 no mu isano ifitanye n’ubuhanuzi bwa Aburamu, ni byiza kwibuka uwo Pawulo yari we. Pawulo ntiyari intumwa ku banyamahanga gusa, ahubwo kandi, ikirenzeho cy’ingenzi, yatangaga ubutumwa bwe anyuze mu Ijambo ry’ubuhanuzi ry’Imana. Icy’ingenzi kurushaho ni uko Pawulo yari umuhanuzi w’ibihe by’imiyoborere y’Imana. Umuhanuzi w’ibihe by’imiyoborere y’Imana ni umuhanuzi ubyutswa kugira ngo ayobore ubwoko bw’Imana abukure mu gihe kimwe cy’imiyoborere abwinjize mu kindi, nka Mose, avana ku kuramya ku gicaniro akabageza ku kuramya mu Buturo Bwera; na Yohana Umubatiza, avana ku buturo bwera bwo ku isi akabageza ku Buturo Bwera bwo mu Ijuru. Pawulo yanditse amakuru menshi kurusha abandi bose banditse Bibiliya babihurije hamwe, kandi ku rugero runini cyane, ndetse n’amabwiriza yerekeye ishyirwa mu bikorwa ry’ibifatika bijyanwa mu by’umwuka! Yabyutswe kugira ngo asobanure ihinduka riva ku bifatika rijya mu by’umwuka mu rwego rw’ubwoko bw’Imana bw’isezerano.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Pawulo ni we murunga uhuza amasezerano y’isezerano yahawe ubwoko bwatoranyijwe bwa Aburahamu n’igihe ubwo bwoko bwatoranyijwe bwimukiye ku kuba ubw’umubiri bukaba ubw’umwuka. Niba udashikamye mu kumenya umwanya Pawulo afite mu mateka y’isezerano, ushobora kutabona ukuntu bikwiriye rwose ku buryo bwashyizweho n’Imana, ko ubuhanuzi bwa mbere bwerekeye ubwoko bw’isezerano bw’Imana ari ubuhanuzi bw’igihe bw’inshuro ebyiri butangirana n’igihe cy’imyaka 30. Ubuhanuzi bumwe bwashyizweho na se w’ubwoko bwatoranyijwe; kandi igihe bimukiye ku kuba ubwoko bwatoranyijwe bw’umwuka, hahagurutswe umuhanuzi w’ibihe by’amategeko y’igeno kugira ngo agaragaze kandi asobanure uko kwimuka kwabaye, kandi no kugira ngo yemeze ubuhanuzi bw’igihe bwa Aburamu akoresheje umuhamya wa kabiri wo mu Isezerano Rishya uhuje n’umuhamya wa mbere wo mu Isezerano rya Kera. Aburamu ku ntangiriro, hanyuma Pawulo ku iherezo, bashushanya ubusobanuro bukomeye bwa 1290 bwo mu minsi ya nyuma.

We will continue in the next article.

Tuzakomeza mu nyandiko ikurikira.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

> “Iyerekwa rya Zekariya rya Yosuwa n’Umumarayika rifite imbaraga yihariye cyane ku byabaye ku bwoko bw’Imana mu bihe bisoza umunsi ukomeye w’impongano. Icyo gihe itorero ry’abasigaye rizashyirwa mu bigeragezo bikomeye no mu mubabaro. Abitondera amategeko y’Imana no kwizera kwa Yesu bazumva uburakari bw’igisato n’ingabo zacyo. Satani abarura ab’isi nk’abagaragu be; yanigaruriye ndetse na benshi biyita Abakristo. Ariko dore agatsinda gato kamurwanya, kakanga ubwami bwe. Iyaba yashoboraga kubahanagura ku isi, intsinzi ye yari kuba yuzuye. Nk’uko yayoboye amahanga y’abapagani kurimbura Isirayeli, ni ko no mu gihe cya vuba azashishikariza imbaraga mbi zo mu isi kurimbura ubwoko bw’Imana. Abantu bazasabwa kugandukira amategeko y’abantu anyuranyije n’amategeko y’Imana.”

> “Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

> “Abakomeza kuba indahemuka ku Mana bazaterwa ubwoba, bagirweho ibirego, bacibwe. ‘Kandi muzagambanirwa n’ababyeyi banyu n’abavandimwe banyu n’ab’iwanyu n’incuti zanyu,’ ndetse bigere no ku rupfu. Luka 21:16. Ibyiringiro byabo byonyine biri mu mbabazi z’Imana; kandi uburyo bwabo bwonyine bwo kwirwanaho buzaba isengesho. Nk’uko Yosuwa yinginze imbere y’Umumarayika, ni ko Itorero ry’abasigaye, rifite umutima umenetse kandi ukwizera kutajegajega, rizingingira kubabarirwa no gukizwa binyuze kuri Yesu, Umuvugizi waryo. Bazi neza rwose icyaha kiri mu mibereho yabo, babona intege nke zabo no kudakwiriye kwabo; kandi biteguye kwiheba.”

> “The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

> “Umushukanyi ahagarara iruhande rwabo kugira ngo abaregе, nk’uko yahagaze iruhande rwa Yosuwa ngo amurwanye. Yerekana imyambaro yabo yanduye, imico yabo ifite inenge. Agaragaza intege nke zabo n’ubupfapfa bwabo, ibyaha byabo byo kudashimira, no kudasa na Kristo kwabo, byasuzuguje Umucunguzi wabo. Agerageza kubatera ubwoba abibutsa ko imibereho yabo itagifite ibyiringiro, ko ikizinga cy’umwanda wabo kitazigera gihanagurwa. Yiringira ko azabasha kurimbura ukwizera kwabo ku buryo bazagwa mu bishuko bye, bakareka gukomeza kuba indahemuka ku Mana.”

> “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

> “Satani afite ubumenyi nyakuri bw’ibyaha yageresheje ubwoko bw’Imana gukora, kandi abashinja cyane, avuga ko, kubwo ibyaha byabo, batakaje uburinzi bw’ijuru, kandi akavuga ko afite uburenganzira bwo kubarimbura. Atangaza ko bakwiriye, kimwe na we, gukurwa mu buntu bw’Imana. Aravuga ati: ‘Aba ni bo bantu bagomba gufata umwanya wanjye mu ijuru, n’umwanya w’abamarayika bifatanije nanjye? Bivuga ko bumvira amategeko y’Imana; ariko se, bayakomeje nk’uko ategeka? Mbese ntibikundiye ubwabo kuruta uko bakunze Imana? Mbese ntibashyize inyungu zabo bwite hejuru y’umurimo wayo? Mbese ntibakunze iby’isi? Nimurebe ibyaha byaranze imibereho yabo. Nimwitegereze kwikunda kwabo, ubugome bwabo, urwango bafitanye. Mbese Imana izayirukana jye n’abamarayika banjye mu maso hayo, maze ihe ingororano abakoze ibyaha nk’ibyo? Ntushobora kubikora, Mwami, mu butabera. Ubutabera busaba ko bacirwa urubanza.’”

> “But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

> “Ariko nubwo abayoboke ba Kristo bakoze icyaha, ntibishyize mu maboko y’ibyitso bya Satani ngo bibigenzure. Bihannye ibyaha byabo kandi bashatse Umwami bicishije bugufi no kwicuza, maze Umuvugizi wo mu ijuru akabavuganira. Uwo kutabashimira kwabo yahemukiye cyane kuruta abandi bose, uzi icyaha cyabo kandi akaba azi n’ukwihana kwabo, aravuga ati: ‘Uwiteka agucyahe, wa Satani we. Natangiye ubu bugingo Bwanjye ku bw’aya mashywa. Yanditswe ku biganza Byanjye. Bashobora kuba bafite inenge mu mico; bashobora kuba baratsinzwe mu mihati yabo; ariko bihannye, kandi narabababariye kandi ndabemera.’”

> “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

> Ibitero bya Satani birakomeye, ubuyobe bwe burihisha bwenge; ariko ijisho ry’Umwami riri ku bwoko Bwe. Umubabaro wabo ni mwinshi, ibirimi by’umuriro byo mu itanura bisa n’aho bigiye kubarimbura; ariko Yesu azabavanamo bameze nk’izahabu yageragejwe mu muriro. Kamere yabo y’isi izavanwaho, kugira ngo muri bo ishusho ya Kristo ihishurwe mu buryo bwuzuye.

> “At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

> “Rimwe na rimwe Uwiteka ashobora kugaragara nk’uwibagiwe akaga kugarije Itorero rye n’igikomere ryatewe n’abanzi baryo. Ariko Imana ntiyibagiwe. Nta kintu na kimwe cyo muri iyi si gikundwa n’umutima w’Imana nk’Itorero ryayo. Si ubushake bwayo ko imigambi ya kimuntu yo muri iyi si yangiza amateka yaryo. Ntiyareka ubwoko bwayo ngo buneshwe n’ibishuko bya Satani. Azahana abamuhagararaho mu buryo butari bwo, ariko azagirira ubuntu bose bihana babikuye ku mutima. Abamwambaza ngo abahe imbaraga zo gukuza imico ya Gikristo, azabaha ubufasha bwose bukenewe.”

> “In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

> “Mu gihe cy’imperuka abantu b’Imana bazaboroga kandi batakambire iby’amahano akorerwa mu gihugu. Bafite amarira bazaburira abanyabyaha iby’akaga kabategereje bitewe no guhonyora amategeko y’Imana, kandi bafite agahinda katavugwa bazicisha bugufi imbere y’Umwami mu kwihana. Abanyabyaha bazaseka agahinda kabo kandi bashinyagurire ibyo kubingingira kwabo gukomeye. Ariko umubabaro no kwicisha bugufi by’ubwoko bw’Imana ni ikimenyetso kidasubirwaho cy’uko bongeye kugarura imbaraga n’icyubahiro by’imico byari byaratakaye bitewe n’icyaha. Ni ukubera ko barushaho kwegera Kristo, kubera ko amaso yabo ahanze ku butungane bwe butunganye rwose, ni cyo gituma babona neza cyane ubunyabyaha bukabije bw’icyaha. Ubugwaneza no kwiyoroshya ni byo bisabwa kugira ngo haboneke gutsinda no kunesha. Ikamba ry’ubwiza ritegereje abunamira ku birenge by’umusaraba.”

> “God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

> “Abizerwa b’Imana, abasenga b’indahemuka, ni nk’aho bakingiranywe na We. Bo ubwabo ntibazi ukuntu barinzwe neza cyane. Bayobejwe na Satani, abatware b’iyi si barimo gushaka kubarimbura; ariko iyaba amaso y’abana b’Imana yashoboraga guhumuka nk’uko amaso y’umugaragu wa Elisha yahumutse i Dothani, babona abamarayika b’Imana babakikije nk’ingando, baburizamo ingabo z’umwijima.”

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Nk’uko ubwoko bw’Imana bicisha bugufi imbere Ye, bwinginga busaba umutima uboneye, itegeko rigatangwa ngo, ‘Nimubambure imyenda yanduye,’ maze hakavugwa amagambo abahumuriza ngo, ‘Dore, nkuriyeho gukiranirwa kwawe, kandi nzakwambika imyambaro ihinduwe.’ Zekariya 3:4. Umwambaro utanduye wo gukiranuka kwa Kristo wambikwa abana b’Imana bageragejwe, bashutswe, nyamara bakomeje kuba abizerwa. Abarokotse basuzugurwaga bambikwa imyambaro y’icyubahiro, ntibazongera na hato guhumanywa n’ibyonona by’isi. Amazina yabo agumishwa mu gitabo cy’ubugingo cy’Umwana w’Intama, yanditswe mu mubare w’abizerwa bo mu bihe byose. Banesheje amayeri y’umushukanyi; ntibigeze bakurwa ku budahemuka bwabo n’ugutontoma kwa cya kiyoka. Ubu bararinzwe iteka ryose ku migambi y’umugerageza. Ibyaha byabo byimurirwa ku watangije icyaha. Ku mitwe yabo hashyirwaho ‘ikamba ryiza.’”

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “Mu gihe Satani yakomezaga gushinja, abamarayika bera, batabonwaga n’amaso, bagendaga banyuranamo, bashyira ku bizerwa ikimenyetso cy’Imana nzima. Abo ni bo bahagaze ku Musozi Siyoni hamwe n’Umwana w’Intama, bafite izina rya Se ryanditswe ku ruhanga rwabo. Baririmba indirimbo nshya imbere y’intebe y’ubwami, iyo ndirimbo nta muntu ushobora kuyimenya keretse ab’ibihumbi ijana na mirongo ine na bine bacunguwe bakavanwa mu isi. ‘Abo ni bo bakurikira Umwana w’Intama aho ajya hose. Abo ni bo bacunguwe bakuwe mu bantu, baba umuganura w’Imana n’Umwana w’Intama. Kandi mu kanwa kabo nta buriganya bwabonetsemo, kuko batariho umugayo imbere y’intebe y’Imana.’ Ibyahishuwe 14:4, 5.

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

> “Ubu ni bwo amagambo y’Umumarayika ageze ku isohozwa ryayo ryuzuye ati: ‘Nuko noneho umva, wa Yosuwa wowe mutambyi mukuru, wowe n’abo mwicaranye imbere yawe; kuko ari abantu b’igitangaza: kuko dore nzazana Umugaragu wanjye, Ishami.’ Zekariya 3:8. Kristo ahishurwa nk’Umucunguzi n’Umukiza w’ubwoko bwe. None rwose abasigaye ni ‘abantu b’igitangaza,’ kuko amarira no gucishwa bugufi byo mu rugendo rwabo byasimbuwe n’ibyishimo n’icyubahiro mu maso y’Imana n’Umwana w’Intama. ‘Uwo munsi Ishami ry’Uwiteka rizaba ryiza kandi rifite ubwiza, kandi imbuto z’igihugu zizaba nziza kandi zihebuje ku barokotse ba Isirayeli. Kandi hazabaho yuko usigaye i Siyoni, n’usigara i Yerusalemu, azitwa uwera, ari we wese wanditswe mu bazima i Yerusalemu.’ Yesaya 4:2, 3.” Abahanuzi n’Abami 587–592.

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