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

Igitabo cya Daniyeli - Ijana na Makumyabiri n’Itanu

Unlocking Prophetic Significance: Deciphering Daniel 11:40 and Its Implications for Modern Christianity

Guhishura Icyo Ubutumwa bw’Ubuhanuzi Buvuze: Gusobanukirwa Daniyeli 11:40 n’Icyo Bisobanuye ku Bukristo bwo Muri Iki Gihe

Author

Jeff Pippenger

Published

March 9, 2024

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Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Umurongo wa mirongo ine wa Daniyeli 11 utangirira mu gihe cy’imperuka, ariko uwo murongo ugaragaza ibihe bibiri by’imperuka, bityo ugaha umwigishwa w’ubuhanuzi uburyo bwo guhuza igihe cya mbere cy’imperuka n’igihe cya kabiri cy’imperuka. Igihe iri koranabuhanga rishyizwe mu bikorwa, umurongo w’amateka y’Abamillerite watangiye mu 1798 ugendera ugereranywa n’amateka ya Leta Zunze Ubumwe za Amerika mu 1989. Iyo mirongo yombi igaragaza umurongo w’ihembe nyakuri ry’Abaporotesitanti n’umurongo w’ihembe ry’Abarepubulikani ry’inyamaswa yo mu isi yo mu Byahishuwe igice cya cumi na gatatu. Iyo mirongo yombi itangirira mu gihe cy’imperuka mu 1798, kandi igihe cy’imperuka cyo mu 1989 cyuzuza gusa kandi kigatanga ubuhamya bwa kabiri bw’ibimenyetso nyabyo by’ukuri byafunguwe muri uwo murongo.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Igikorwa cy’umumarayika wa gatatu cyageze ku wa 22 Ukwakira 1844, ariko gisubikwa n’ubwigomeke bw’imyaka irindwi bwo mu 1856 kugeza mu 1863. Ukuza kw’umumarayika wa gatatu kwarasubiwemo ku wa 11 Nzeri 2001. Mu 1863 hagereranyijwe n’aho Isirayeli ya kera yabambiye amahema bwa mbere i Kadeshi hamwe n’ubwigomeke bw’abatasi icumi, naho ku wa 11 Nzeri 2001 hagereranyijwe n’aho Isirayeli ya kera yabambiye amahema bwa nyuma i Kadeshi hamwe n’ubwigomeke bwa Mose. Ubwigomeke bwo mu 1863 bwagereranyaga ubwigomeke bwa mbere bw’i Kadeshi, bwazanye urubanza rw’urupfu mu butayu. Ubwigomeke bwo ku wa 11 Nzeri 2001 bwagereranyaga ubwigomeke bwa nyuma bw’i Kadeshi, bwazanye urupfu rw’ubuyobozi bw’Abadivantisiti b’i Lawodikiya.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Kumanuka kw’umumarayika ku wa 11 Kanama 1840, kwatangije urugendo rwo mu 1840 kugeza mu 1844, ari na rwo Mushiki wacu White yise ukwigaragaza kw’ikuzo kw’ububasha bw’Imana, kwashushanyaga ku wa 11 Nzeri 2001 kandi kwagaragazaga ukwigaragaza kw’ikuzo kw’ububasha bw’Imana.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Marayika yifatanya mu gutangaza ubutumwa bwa marayika wa gatatu agomba kumurikisha isi yose ubwiza bwe. Aha hahanuwe umurimo uzagera ku isi yose kandi ufite imbaraga zidasanzwe. Umuhari wo kuza kwa Kristo wo mu 1840–44 wari ukugaragaza guhebuje kw’imbaraga z’Imana; ubutumwa bwa marayika wa mbere bwagejejwe kuri buri cyicaro cy’ubumisiyoneri cyo mu isi, kandi mu bihugu bimwe habayeho ukwifuza kw’idini gukomeye kurusha ukwabonywe mu gihugu icyo ari cyo cyose uhereye ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; ariko ibi bizasumbwa n’umuhari ukomeye uzaba munsi y’umuburo wa nyuma wa marayika wa gatatu.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Ukuza kwa mbere kwa marayika wa gatatu ku wa 22 Ukwakira 1844 (Kadēshi ya mbere), kwari ukugira ngo umurimo urangizwe, ariko ubwoko bw’Imana bwahisemo kwitoranyiriza undi muyobozi no gusubira muri Egiputa. Mu 1863, bari bamaze “kongera kubaka Yeriko”, aho kwifatanya mu murimo w’Imana wo gusenya inkuta za Yeriko. Ni cyo cyatumye bavumwa, bagacirwa urwo gupfira mu butayu.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Nuko Yosuwa arabarahiza muri icyo gihe, ati: Havumwe imbere y’Uwiteka umuntu uzahaguruka akubaka uyu mudugudu wa Yeriko: urufatiro rwawo azarushinga ku mfura ye, kandi amarembo yawo azayahagarika ku muhungu we w’impfura y’imperuka. Yosuwa 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Nk’uko byagendekeye Isirayeli ya kera i Kadeshi ya mbere, ubwo yanangaga ubutumwa bwa Yosuwa na Kalebu, ni ko no kwigomeka kwa Isirayeli y’iki gihe i Kadeshi ya mbere (1863) kwabazaniye umuvumo wa Yosuwa. Igihe marayika wa gatatu yagarukaga ku wa 11 Nzeri 2001 (Kadeshi ya nyuma), umurimo wa nyuma ubanziriza Imana gusenya Yeriko n’inkuta zayo watangiye.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Ku wa 22 Ukwakira 1844 haranga ukuza k’umumarayika wa gatatu, kandi kubw’ibyo haranga no kuza kw’icyumweru kigiye kuza vuba mu minsi y’imperuka. Umwaka wa 1863 uranga iherezo ry’igihe cyo kugeragezwa kw’umumarayika wa gatatu cyatangiye ku wa 22 Ukwakira 1844. Ni cyo gituma 1863 ari ikimenyetso cy’itegeko ry’icyumweru rigiye kuza vuba, kuko Yesu buri gihe ahuza iherezo n’intangiriro. Mu 1863, igihugu cyagabanyijwemo amatsinda abiri, kandi ni na ko ku itegeko ry’icyumweru amatsinda abiri azagaragazwa.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Igihe cy’igeragezwa cy’umumarayika wa gatatu mu mateka y’Abamillerite cyatangiye mu 1844 kirangira mu 1863, kandi intangiriro n’iherezo, byombi, byaranzwe n’itegeko ryo ku Cyumweru ryo mu minsi y’imperuka. Mu mateka ari hagati y’intangiriro (1844) n’iherezo (1863), harimo ubugome bwo kwigomeka bw’umuryango w’Abamillerite (1856). Bityo rero, icyo gihe gihe gifite ikimenyetso cya “Ukuri.” Gusubira i Kadeshi ku nshuro ya kabiri ku wa 11 Nzeri 2001 kuranga intangiriro y’igikorwa cy’igeragezwa cy’umumarayika wa gatatu, kikarangirira ku itegeko ryo ku Cyumweru rigiye kuza vuba, nk’uko ryagereranyijwe na 1863.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Uhereye kuri iryo tegeko ryo ku Cyumweru kugeza igihe igihe cy’igeragezwa cy’abantu kizafungirwa, Yeriko n’inkuta zayo bizasenyerwa, bihuje n’urubanza nyubahirizategeko rwaciwe maraya w’i Babuloni uhagarariwe muri ayo mateka. Umurongo wa mirongo ine utangirira mu 1798, kandi usozwa n’itegeko ryo ku Cyumweru rigiye kuza vuba mu murongo wa mirongo ine n’umwe. Igihe cy’imperuka cyo mu 1798 kigereranya umurongo w’imbere w’itorero ry’Imana, utangirira ku ba-Millerite bo mu rugendo rw’umumarayika wa mbere, ugakomeza kugeza ku rugendo rw’umumarayika wa gatatu n’abihumbi ijana na mirongo ine na bane. Byose biri mu murongo umwe.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Intambara iri hagati y’umwami w’ikamajyaruguru yatangiye igihe umwami w’ikamajyepfo yazamukaga ku butegetsi mu 1798, yashojwe mu 1989, ubwo umwami w’ikamajyepfo yatsindwaga n’ishyirahamwe ry’ubwami bwa gatanu n’ubwa gatandatu bwo mu buhanuzi bwa Bibiliya. Intambara y’umwami w’ikamajyaruguru n’umwami w’ikamajyepfo yatangiye mu 1798, yamenyekanywe n’Abamillerite nk’intambara yarwanyaga Roma, iyo babonaga gusa nk’ububasha bubiri busesereza, ari bwo ubwa gipagani n’ubwa gipapa. Igihe intambara yarangiraga mu 1989, ububasha bwose uko ari butatu busesereza bwari buyirimo, kandi byaranze itangira ry’ishushanyo cy’ubuhanuzi cy’ayo mabasha uko ari atatu ayobora isi ayijyana kuri Harimagedoni, hagereranywa mu buryo bw’akarere mu murongo wa mirongo ine n’itanu wa Daniyeli cumi n’umwe.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Umurongo wa mirongo ine kugeza kuri mirongo ine n’itanu ugaragaza imikorere y’ubuhanuzi y’ububasha butatu bugeza papa ku iherezo rye hagati y’inyanja n’umusozi wera w’icyubahiro. Iyo bisobanuwe neza, amateka y’ubuhanuzi agaragazwa mu murongo wa mirongo ine n’umwe akubiyemo imirongo ya mirongo ine n’umwe kugeza kuri mirongo ine n’ine.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Ni yo mpamvu, duhereye ku gihe cy’iherezo mu 1989, hamwe n’umuhamya wa kabiri wa 1798, hagaragaza intangiriro n’iherezo by’intambara iri hagati y’umwami w’ikusi n’umwami w’amajyaruguru, umurongo wa mirongo ine n’umwe kugeza kuri mirongo ine n’ine ugaragaza ubumwe bw’incuro eshatu bwa papa wakize uruguma rwe rwica, kandi umurongo wa mirongo ine n’itanu ni ho aza ku iherezo rye. Iyo mirongo, iyo yegerejwe muri iyi miterere, itanga amateka ari hanze y’itorero ry’Imana, nk’uko nanone bigaragazwa n’isano iri hagati y’ibimenyetso birindwi n’amatorero arindwi mu gitabo cy’Ibyahishuwe.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Umurongo w’amateka y’ubuhanuzi ugereranywa na 1798 uhagarariye mbere na mbere urubanza rw’iperereza, kandi umurongo utangirira aho hantu nyine mu 1989 uhagarariye mbere na mbere urubanza rw’isohozwa. 1798 ishimangira mbere na mbere umurimo w’intumwa itegura inzira y’Umumarayika w’Isezerano, kandi 1989 ishimangira mbere na mbere umurimo w’intumwa ya Eliya.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

Guhera mu mwaka wa 1798, igihe igitabo cya Daniyeli cyafungurwaga, tugira ukwiyongera kw’ubumenyi bw’amateka y’ubuhanuzi, aho Kristo ayobora ubwoko Bwe mu mubano w’isezerano usohoza ubumwe buhoraho bw’ubumana n’ubumuntu. Iryo sezerano ryo ku munsi wa nyuma rigaragazwa incuro nyinshi mu Byanditswe.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

> Dore, iminsi iraza, ni ko Uwiteka avuga, ubwo nzasezerana isezerano rishya n’inzu ya Isirayeli n’inzu ya Yuda: ritazaba nk’isezerano nasezeranye na ba sekuruza babo ku munsi nabafashe ukuboko ngo mbavane mu gihugu cya Egiputa; iryo sezerano ryanjye bararirenze, nubwo nari umugabo wabo, ni ko Uwiteka avuga. Ahubwo iri ni ryo sezerano nzasezerana n’inzu ya Isirayeli nyuma y’iyo minsi, ni ko Uwiteka avuga: amategeko yanjye nzayashyira mu mitima yabo, kandi nzayandika mu nda yabo; nanjye nzababera Imana, na bo bazambera ubwoko. Kandi ntibazongera kwigisha umuntu mugenzi we, cyangwa umuntu mwene se, ngo bati: “Menya Uwiteka”; kuko bose bazamenya, uhereye ku woroheje muri bo ukageza ku ukomeye muri bo, ni ko Uwiteka avuga; kuko nzabababarira gukiranirwa kwabo, kandi icyaha cyabo sinzacyibuka ukundi. Yeremiya 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Abahanuzi bose bagaragaza iminsi y’imperuka, kandi imvugo “iminsi y’imperuka,” mu buhanuzi ihagarariye igihe cy’urubanza. Marayika wa mbere yaje mu 1798, mu gihe cy’imperuka, kugira ngo atangaze itangizwa ry’urubanza mu 1844, na byo bikaba ari no kuza kw’iminsi y’imperuka. Iminsi y’imperuka ni yo “minsi” ya Yeremiya izaza, ubwo Imana yari “kubabarira” “gukiranirwa” kandi “ntizongere kwibuka” ibyaha by’ubwoko bwayo. Uwo murimo usohozwa na Kristo, ari we Mutambyi Mukuru, ku munsi nyakuri w’impongano ushushanywa n’uwa kera, muri “iyo minsi y’imperuka.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Iyaba Adiventisimu y’Abamilleri yarakomeje kugenda mu kwizera ikurikiza umucyo wagendaga urushaho kubasira w’umumarayika wa gatatu wageze ku wa 22 Ukwakira 1844, baba baramaze kuba mu rugo rwabo rw’iteka bari kumwe na Yesu. Icyo ni cyo Yeremiya ashaka kuvuga iyo agira ati: “nyuma y’iyo minsi.” “Iyo minsi” ni ibihe by’ubuhanuzi byagejeje kuri 1844 kandi birangirira muri uwo mwaka. Ni yo “minsi” igice cya cumi na kabiri cya Daniyeli kivugaho.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ariko jya mu nzira yawe kugeza imperuka ize; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku mperuka y’iminsi. Danieli 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

Ku “mpera y’iminsi,” cyangwa nk’uko Yeremiya abivuga, “nyuma y’iyo minsi,” Kristo yagambiriye gushyira amategeko Ye mu bice by’imbere by’ubwoko Bwe no kwandika amategeko Ye ku mitima. Ibice by’imbere bikaba ari kamere yo hasi, cyangwa nk’uko Pawulo ayita, umubiri, naho umutima ukaba ari kamere yo hejuru. Isezerano risezeranya guha ubwoko Bwe ubwenge bushya mu gihe cyo guhinduka, n’umubiri mushya mu Kugaruka kwa Kabiri. Umuntu yaguye ari kumwe na Adamu, waremwe mu ishusho y’Imana, kandi waremwe afite kamere yo hejuru na kamere yo hasi. Isezerano rya Kristo ni ugucungura inyokomuntu hamwe na kamere yayo ebyiri, ikava munsi y’umuvumo w’icyaha.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “Mu minsi ya nyuma y’amateka y’iyi si, isezerano ry’Imana n’abantu bayo bitondera amategeko yayo rigomba kongera kuvugururwa. ‘Uwo munsi nzabagirira isezerano n’inyamaswa zo mu gasozi, n’ibiguruka byo mu kirere, n’ibikururuka hasi; kandi nzakura umuheto n’inkota n’intambara mu isi, kandi nzatuma baryama amahoro bafite umutekano. Kandi nzagushingira kuri jye iteka ryose; koko, nzagushingira kuri jye mu gukiranuka no mu butabera no mu kugira neza n’imbabazi. Ndetse nzagushingira kuri jye mu budahemuka; kandi uzamenya Uwiteka.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

> “‘Kandi ku munsi uwo bizasohora, nzumva, ni ko Uwiteka avuga, nzumva ijuru, na ryo rizumva isi; kandi isi izumva ingano, na divayi, n’amavuta; na byo bizumva Yezireli. Kandi nzamubiba mu isi ngo abe uwanjye; kandi nzagirira imbabazi utari waragiriwe imbabazi; kandi nzabwira abatari ubwoko bwanjye nti: Muri ubwoko bwanjye; na bo bazavuga bati: Uri Imana yanjye.’ Hoseya 2:14-23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Muri uwo munsi, ... ibisigaye by’Abisirayeli, n’abazarokoka bo mu nzu ya Yakobo, ... bazishingikiriza ku Uwiteka, Uwera wa Isirayeli, by’ukuri.’ Yesaya 10:20. Mu ‘mahanga yose, n’imiryango yose, n’indimi zose, n’amoko yose’ hazabonekamo abazitabira bishimye ubutumwa bugira buti: ‘Nimutinye Imana, muyihe icyubahiro; kuko igihe cy’urubanza rwayo gisohoye.’ Bazatera umugongo ibigirwamana byose bibaboha kuri iyi si, kandi ‘bazaramya Iyaremye ijuru n’isi n’inyanja n’amasoko y’amazi.’ Baziyambura imitego yose ibafatanye, kandi bazahagarara imbere y’abatuye isi bose nk’inzibutso z’imbabazi z’Imana. Kubera kumvira ibyo Imana isaba byose, bazamenyekana n’abamarayika ndetse n’abantu nk’abo ‘bitondera amategeko y’Imana, kandi bafite kwizera kwa Yesu.’ Ibyahishuwe 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Dore, iminsi iraza, ni ko Uwiteka avuga, igihe umuhinzi azakurikirana umusaruzi, n’uhonyora imizabibu agakurikira ubiba imbuto; kandi imisozi izatonyangiza divayi nziza, n’udusozi twose tuzashongera. Kandi nzagarura imbohe z’ubwoko bwanjye bw’Abisirayeli, kandi bazubaka imidugudu yasenyutse, bayituremo; kandi bazatera imizabibu, banywe divayi yayo; bazanahinga imirima y’imboga, barya imbuto zayo. Kandi nzabatera mu gihugu cyabo, kandi ntibazongera kurandurwa mu gihugu cyabo nabahaye, ni ko Uwiteka Imana yawe avuga. Amosi 9:13–15.’” Review and Herald, 26 Gashyantare 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Iyo Yeremiya avuze ati “nyuma y’iyo minsi,” “iminsi” yabanje umurimo ushushanywa na Kristo aza mu buryo butunguranye mu rusengero rwe kurweza, yari ibihe by’ubuhanuzi byarangiriye mu 1798 no mu 1844. Iherezo ry’iyo minsi y’ubuhanuzi (ibihe), ni ryo ryaranze imyaka mirongo ine n’itandatu Kristo yamaze yubaka urusengero rw’Abamilerite; kandi ubwo yazaga mu buryo butunguranye ku wa 22 Ukwakira 1844, yarimo asohoza Malaki igice cya gatatu, nk’uko na bwo yagisohoje ubwo yezaga urusengero mu itangiriro no ku iherezo ry’umurimo we.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Mu kweza urusengero arukura mo abaguzi n’abacuruzi b’isi, Yesu yatangaje ubutumwa bwe bwo kweza umutima awuvanamo kwanduzwa n’icyaha,—ari byo byifuzo by’isi, irari ryo kwikunda, n’ingeso mbi, byonona ubugingo. Malaki 3:1–3 havuzwe.” Uwifuzwa Ibihe Byose, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Kandi “nyuma y’iyo minsi,” Kristo yari agamije kweza urusengero yari yarubatse, rwagereranyaga umurimo we wo kweza imitima y’ubwoko bwe ayikuramo ikizinga cy’icyaha, cyangwa nk’uko Yeremiya abivuga, kwandika amategeko ye ku mitima no mu nda y’abantu.

> For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

> Kuko ababonyeho inenge, ni cyo gituma avuga ati: Dore, iminsi iraza, ni ko Uwiteka avuga, ubwo nzasezerana isezerano rishya n’inzu ya Isirayeli n’inzu ya Yuda: ritazaba nk’isezerano nasezeranye na ba sekuruza babo ku munsi nabafataga ukuboko ngo mbavane mu gihugu cya Egiputa; kuko batakomeje kuguma mu isezerano ryanjye, nanjye sinabakomeza, ni ko Uwiteka avuga. Kuko iri ari ryo sezerano nzasezerana n’inzu ya Isirayeli hanyuma y’iyo minsi, ni ko Uwiteka avuga; amategeko yanjye nzayashyira mu bwenge bwabo, kandi nzayandika mu mitima yabo: kandi nzababera Imana, na bo bazambera ubwoko. Abaheburayo 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Amagambo ngo “iyo minsi” yari “iherezo ry’iminsi” rya Daniyeli, ryarangiriye mu 1798 no mu 1844. Umurongo w’ihembe ry’Abaporotesitanti utangirira mu 1798, mu murongo wa mirongo ine wa Daniyeli cumi na rimwe, ushimangira isano y’isezerano ishyirwaho n’abihumbi ijana na mirongo ine na bine. Ijambo ry’Igiheburayo “lot” ni akabuye gato kahoraga gakoreshwa kugira ngo hamenyekane iherezo ry’umuntu. Daniyeli yabwiwe kugenda akaruhuka (mu rupfu), kugeza ku “iherezo ry’iminsi,” ubwo, mu 1844, urubanza rwari gutangira maze iherezo rye rikagenwa.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ariko ugende inzira yawe kugeza ku mperuka; kuko uzaruhuka, kandi uzahagarara mu mugabane wawe ku mperuka y’iminsi. Danieli 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“Iminsi” y’“iherezo ry’iminsi,” ishushanya ubuhanuzi bw’ibihe bwarangiye mu 1844, kuko nyuma y’aho igihe cy’ubuhanuzi kitari kuzongera kubaho. Imyaka ibihumbi bibiri na magana atatu, yari iyerekwa rya marah, risobanura kuboneka gutunguranye kwa Kristo mu buturo Bwera bwe, na yo yarangiye icyo gihe; kandi n’imyaka ibihumbi bibiri na magana atanu na makumyabiri y’uburakari bwa nyuma na yo yarangiye, nk’uko iminsi y’uburakari bwa mbere yari yararangiye mu gihe cy’iherezo mu 1798. “Nyuma y’iyo minsi,” nk’uko byavuzwe na Yeremiya, nyuma y’aho ni ko Pawulo yabivuzeho. Pawulo yerekeza kuri ayo magambo ya Yeremiya ngo “nyuma y’iyo minsi” incuro ebyiri, kuko Pawulo adasobanura gusa isezerano ryagombaga gushyirwaho “nyuma y’iyo minsi,” ahubwo ikirushijeho kuba ingenzi ni uko arimo agaragaza umurimo wa Kristo nk’Umutambyi Mukuru.

> For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

> Kuko ari ku ituro rimwe yaboneje rwose iteka abezwa. Kandi na Mwuka Wera ni we ubiduhamiriza; kuko amaze kubanza kuvuga ati: “Iri ni ryo sezerano nzasezerana na bo nyuma y’iyo minsi, ni ko Uwiteka avuga; amategeko yanjye nzayashyira mu mitima yabo, kandi mu bwenge bwabo nzayandika”; kandi ati: “Ibyaha byabo n’ibicumuro byabo sinzabyibuka ukundi.” Nuko aho ibyo bibabariwe, nta turo tw’icyaha tukiriho. Nuko rero, bene Data, ubwo dufite ubushizi bw’amanga bwo kwinjira ahera cyane kubw’amaraso ya Yesu, tunyuze mu nzira nshya kandi ihoraho yadutaguriye, inyura mu mwenda ukingiriza, ari wo mubiri we; kandi ubwo dufite umutambyi mukuru utegeka inzu y’Imana. Abaheburayo 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Imyaka magana abiri na makumyabiri ihuza ubuhanuzi bw’iyerekwa rya marah ryerekeye ukuboneka kwa Kristo n’ubuhanuzi bw’imyaka ibihumbi bibiri magana atanu na makumyabiri bw’iyerekwa rya chazon ry’amateka y’ubuhanuzi, ihuza, cyangwa se ikomatanya, intangiriro z’izo ngingo zombi z’ibihe by’ubuhanuzi, ikoresheje ihuriro ry’ikigereranyo rihagarariye ukwihuza kwa kamere-muntu n’ubumana, ari wo murimo Kristo asohoza mu kwezwa kuba mu gihe cy’umurimo wa marayika wa gatatu, kandi bikarangira ku isezerano agirana n’abihumbi ijana na mirongo ine na bane.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Iyererekwa rya chazon, ryerekana ukugandagurwa k’urusengero, ni iyerekwa ry’ubumuntu bwagandaguwe n’icyaha, uhereye ku bugome bwa Adamu mu Ngobyi ya Edeni; kandi iyerekwa rya marah, ryerekana umurimo wa Kristo wo gusubiza mu mwanya no kweza urusengero, byombi byasohoye ku wa 22 Ukwakira 1844. Hariho ubuhanuzi bubiri bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri by’uburakari bw’Imana, bugaragaza ukugandagurwa kw’ingabo n’aheranda.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Izo buhanuzi zombi zigereranya ugukandamizwa kw’ikiremwamuntu, kuzagarurwa no kwerekanwa kwa marah. Uburakari bubiri bw’Imana ku bwoko Bwayo bugereranya uburakari ku bantu baguye, bari kuzarokorwa no kugarurwa gusa n’umurimo wa Kristo mu kongera kubaka no kweza urusengero rwaguye.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Ubwo burakari bubiri bugereranya kamere yo hejuru n’iyo hasi by’umuntu. Mu kugwa kwa Adamu, kamere yo hasi yafashe ubutegetsi ku kamere yo hejuru, kandi umugambi wa Kristo ku bantu wari uw’uko kamere yo hejuru yaganza kamere yo hasi. Mu kugwa kwa Adamu, kamere yo hejuru yatsinzwe n’irari rya kamere yo hasi, maze umugambi w’Imana urahindurwa. Ibi ni byo Bibiliya yita “guhinduka.” Guhinduka bisobanura gusubizwa kwa kamere yo hejuru mu mwanya wayo wo gutegeka kamere yo hasi. Guhindura ni ugusubiza ibintu uko byari biri, cyangwa kubihindukiza hejuru bikajya hasi.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Uburakari bwa mbere bwerekezwaga ku bwami bwo mu majyaruguru, bwari uburakari bwerekezwaga kuri kamere yo hasi yigaruriye kamere yo hejuru mu kugwa. Ubwo burakari bwaje mbere, kuko Kristo yafashe umurimo wo gucungura aho watangiriye bwa mbere rwose, kandi watangiranye no kwifuza kwa kamere yo hasi, ari ko kwifuza k’inda. Kristo yatangije umurimo We n’iminsi mirongo ine yo kwiyiriza ubusa.

> “Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

> “Kristo yari azi ko kugira ngo asohoze neza umugambi w’agakiza, yagombaga gutangirira umurimo wo gucungura umuntu aho kurimbuka kwatangiriye. Adamu yaguye azize kwihata ku irari ry’ibyo kurya. Kugira ngo yumvishe umuntu inshingano ze zo kumvira amategeko y’Imana, Kristo yatangiye umurimo We wo gucungura ahindura ingeso z’umubiri z’umuntu. Kunanira mu ngeso nziza no kononekara k’umuryango w’abantu ahanini biterwa no kwihata ku irari ryagoretse.” Testimonies, volume 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Uburakari bwa kabiri bwari bwerekeye kamere isumba izindi, ihagarariwe n’ubwami bwo mu majyepfo, aho i Yerusalemu iherereye, akaba ari wo murwa Imana yahisemo ngo ihashyire izina ryayo. Ku wa 22 Ukwakira 1844, umurimo Kristo yashakaga gukora, n’umurimo ariho asohoza ubu, bigereranywa n’inkoni ebyiri za Ezekiyeli.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Iyo nkoni zombi za Ezekiyeli zihujwe zigahinduka inkoni imwe iteka ryose, biba bigaragaza isezerano aho Kristo akuraho ibyaha mu bwoko Bwe iteka ryose, kandi kamere yo hejuru n’iyo hasi zigasubizwa mu miterere yabyo y’urutonde rwiza rw’ubuyobozi, maze abantu bakongera kuba bazima rwose. Mu mimerere y’utarahinduka, kamere yo hasi y’umuntu, ishushanywa n’uburakari bwa mbere, yategekaga kamere yo hejuru y’umuntu ishushanywa n’uburakari bwa nyuma. Ni cyo cyatumye uburakari bwa mbere bwerekezwa ku bwami bwo mu majyaruguru, bwari mu buryo bw’akarere “hejuru” y’ubwami bwo mu majyepfo.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Iyo myaka magana abiri na makumyabiri ihuza rya yerekwa ryombi, marah na chazon, n’ubumana n’ubumuntu, mu ntangiriro zabyo zihuye, byose bihurira hamwe bikaba inkoni imwe igihe Kristo asoje umurimo w’umumarayika wa gatatu afatanyije n’ibihumbi ijana na mirongo ine na bine. Ni ubuhanuzi bw’uburakari bwa nyuma bwagenewe ubwami bw’amajyepfo bwahujwe n’ubuhanuzi bw’ukubonekera mu 1844, kuko isezerano ritanga ubwenge bushya mu gihe cyo guhinduka, ariko umubiri mushya (ubwami bw’amajyaruguru) usubizwaho gusa ku kuza kwa kabiri, mu kanya nk’ako guhumbya kw’ijisho.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Umurongo wa mirongo ine wa Daniyeli cumi n’umwe ugaragaza ibihe byombi by’iherezo, kandi mu kubikora ushimangira umurongo w’imbere n’uw’inyuma w’amateka y’ubuhanuzi mu gihe cy’amateka y’inyamaswa yo ku isi ivugwa mu Ibyahishuwe igice cya cumi na gatatu. Ukuri guhishurwa muri uwo murongo kugereranya byombi: umurongo w’imbere n’uw’inyuma w’ukuri Kristo yaje kumenyekanisha no gusohoza mu bwoko Bwe. Ukuri kuvuga ko ubumuntu bwifatanyije n’ubumana butakora icyaha kugereranywa n’umucyo ufitanye isano n’ingaruka zo guhishurwa kw’ubumenyi, kandi kugereranya ukuri kw’imbere kw’ubwoko bw’Imana mu minsi y’imperuka. Umucyo ugereranywa n’intambara iri hagati y’ububasha buyobora isi kuri Harumagedoni ni wo kuri kw’inyuma kw’ubwoko bw’Imana mu minsi y’imperuka.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Ijambo ry’Uwiteka ryongera kunzaho, riravuga riti: “Kandi wowe mwana w’umuntu, ifatire inkoni imwe, uyandikeho uti: ‘Iya Yuda n’abana ba Isirayeli bagenzi be.’ Hanyuma ufate indi nkoni, uyandikeho uti: ‘Iya Yozefu, inkoni ya Efurayimu, n’inzu yose ya Isirayeli bagenzi be.’ Maze uzihuze, imwe n’indi, zibe inkoni imwe; kandi zizahinduka imwe mu kuboko kwawe. Nuko abana b’ubwoko bwawe nibakubaza bati: ‘Ntuzatubwira icyo ibi bisobanura?’ uzababwire uti: ‘Uku ni ko Uwiteka Imana ivuga iti: Dore, ngiye gufata inkoni ya Yozefu iri mu kuboko kwa Efurayimu, n’imiryango ya Isirayeli bagenzi be, nzabifatanya na yo, ndetse n’inkoni ya Yuda, mbigire inkoni imwe, kandi bizaba ikintu kimwe mu kuboko kwanjye.’ Kandi izo nkoni wanditseho zizaba mu kuboko kwawe imbere y’amaso yabo. Ujye ubabwira uti: ‘Uku ni ko Uwiteka Imana ivuga iti: Dore, nzavana abana ba Isirayeli mu mahanga bajyanywemo, mbakoranye impande zose, mbagarure mu gihugu cyabo. Kandi nzabagira ishyanga rimwe muri icyo gihugu ku misozi ya Isirayeli; kandi umwami umwe ni we uzababera umwami bose; kandi ntibazongera kuba amahanga abiri, kandi ntibazongera kugabanywamo ibwami bubiri ukundi. Kandi ntibazongera kwihumanya n’ibigirwamana byabo, n’ibizira byabo, cyangwa n’ibicumuro byabo byose; ahubwo nzabakiza mbakure aho batuye hose bacumuriye, kandi nzabeza; bityo bazaba ubwoko bwanjye, nanjye nzaba Imana yabo. Kandi umugaragu wanjye Dawidi azababera umwami; kandi bose bazagira umushumba umwe; bazagendera no mu mategeko yanjye, kandi bazitondera amategeko nashinze, bayakurikize. Kandi bazatura mu gihugu nahaye Yakobo umugaragu wanjye, aho ba sekuruza banyu batuye; kandi bazagituranamo, bo n’abana babo n’abana b’abana babo iteka ryose; kandi umugaragu wanjye Dawidi azababera umutware iteka ryose. Kandi nzagirana na bo isezerano ry’amahoro; rizababera isezerano ry’iteka ryose; kandi nzabashyiraho, mbagwize, kandi ngashyira ubuturo bwanjye bwera hagati muri bo iteka ryose. Ihema ryanjye na ryo rizabana na bo; ni koko, nzaba Imana yabo, na bo bazaba ubwoko bwanjye. Kandi amahanga azamenya yuko ari jye Uwiteka weza Isirayeli, igihe ubuturo bwanjye bwera buzaba hagati muri bo iteka ryose.’” Ezekiyeli 37:15–28.

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