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# The Book of Daniel - Number Sixty-Five

Igitabo cya Daniyeli - Nimero Mirongo Itandatu n’Itanu

The Prophetic Unveiling: Understanding the July 18, 2020 Disappointment and the Unfolding Message of the Midnight Cry in the Last Days

Guhishurwa k’Ubuhanuzi: Gusobanukirwa n’Igicumuro cyo ku wa 18 Nyakanga 2020 n’Ubutumwa bw’Induru yo mu Gicuku Buri Guhishurwa mu Minsi y’Iherezo

Author

Jeff Pippenger

Published

January 29, 2024

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On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.

Ku wa 18 Nyakanga 2020, ni ho hageze ugutenguha kwa mbere ku rug movement yo kuvugurura yo mu minsi y’imperuka y’Imana. Kwabaye ikimenyetso cy’ingenzi mu mateka ya Ishano rya gatatu, ari yo mateka y’imvura y’itumba, kandi nanone akaba ari amateka yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Ayo mateka yagaragajwe n’umutwe wose wo kuvugurura wo mu mateka yera, kandi by’umwihariko agaragazwa n’amateka y’umutwe w’Abamillerite, ndetse agasobanurwa n’umugani w’abakobwa cumi, kandi agahagararira amateka y’ubuhanuzi buri muhanuzi wese yagaragaje.

July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.

Tariki ya 18 Nyakanga 2020 ihagarariye ugucika intege kwa mbere kw’uwo mutwe, bityo ikaba ari yo iranga ukuza kw’igihe cyo gutinda kivugwa mu mugani w’abakobwa icumi n’uwanditswe muri Habakuki. Mu mateka y’Abamilerite, ibimenyetso bimwe byari byabagejeje ku itangazo ryabo ritari ryo, byaje kugaragara ko ari byo byagaragazaga itariki nyakuri. Icyo gihe cyo gutinda cyo mu mugani w’abakobwa icumi cyahise kiboneka ko ari ukuri kw’iki gihe, kandi icyo gihe cyo gutinda ni na cyo gihe cyo gutinda kivugwa muri Habakuki 2. Umugani w’abakobwa icumi urasubirwamo uko wakabaye ijambo ku rindi, kandi uko kuri kugaragaza ko abari bafite amahirwe yo kuba abakobwa b’abanyabwenge cyangwa ab’abapfu ari gusa abari baragize uruhare muri uko gucika intege.

The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.

Umubare munini w’Abadiventisiti b’i Lawodikiya wagejejwe no kuza kwa Ishyano rya gatatu ku wa 11 Nzeri 2001, kandi ubwo ubuhanuzi butasohoye bwa 18 Nyakanga 2020 bwanyuraga, Abadiventisiti b’i Lawodikiya basigaranwe inyuma ngo barindagirire batagira icyerekezo basubire i Roma, nk’uko byagenze ku Baporotesitanti mu mateka y’Abamilerite.

Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.

Abamilerite ntibamenye gusa ko igihe cyo gutinda cyari ugusohora kw’umugani w’abakobwa cumi, ahubwo banabonye ko muri Habakuki itegeko ryo gutegereza ibyerekanywe, nubwo byatinze, ryari rya kimenyetso kimwe cy’ubuhanuzi. Habakuki ni bwo yemeza ko ibyerekanywe byari byaratanzwe mu buryo bw’ukuri kutari ko kandi bikaba byarabyaye ugucika intege kwa mbere, ari byo byerekanywe byari “kuzavuga” ku iherezo.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Kuko iyerekwa rikiri iry’igihe cyagenwe, ariko ku mperuka rizavuga, kandi ntirizabeshya; nubwo ryatinda, uririndire, kuko rizaza rwose, ntirizatinda. Habakuki 2:3.

The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.

Ubutumwa bwateje gucika intege kwa mbere ni bwo butumwa nyine bwagombaga kuzamenyekana ko busohoye mu gihe cya vuba, nyamara bwari ubutumwa bwari bukomeje gushingira ku mpamvu z’ubuhanuzi zabanje zari zarakoreshejwe mu itangazo rya mbere ryari ririmo ikosa.

In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.

Mu mateka y’Abamilerite, abantu b’isezerano rya mbere ni bo babanje kugeragezwa; hanyuma abantu b’isezerano rishya na bo barageragezwa. Ikigeragezo cyatangiriye ku Baporotesitanti igihe marayika wa mbere wo mu Ibyahishuwe igice cya cumi na marayika wa mbere wo mu Ibyahishuwe igice cya cumi na kane (kuko ari marayika umwe), yamanukaga ku wa 11 Kanama 1840. Ikigeragezo cyabo cyasojwe no gucika intege kwa mbere hamwe no kuza kwa marayika wa kabiri wo mu Ibyahishuwe igice cya cumi na kane.

In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.

Mu mateka y’Abamilerite, ikigeragezo cy’Abamilerite cyatangiye no kuza kw’umumarayika wa kabiri mu gihe cy’ugucika intege kwa mbere, kirangira no kuza kw’Induru yo mu Gicuku, ari yo Mushiki wacu White agaragaza nk’imbaga y’abamarayika bifatanya n’umumarayika wa kabiri. Mu mbaraga z’Umwuka Wera, Abamilerite bamenye kandi bemera ubutumwa bw’Induru yo mu Gicuku bahise batandukanywa n’Abamilerite batamenye ubwo butumwa bwagwaga impande zose zibakikije. Ku wa 22 Ukwakira 1844, umumarayika wa gatatu yaraje, maze iyerekwa ryari ryaratinze rihita rivuga.

In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.

Mu mateka yo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine, abantu b’isezerano rya kera babanje kugeragezwa, hanyuma hakurikiraho abantu b’isezerano rishya. Ikigeragezo cyatangiye kuri Adventisimu y’i Laodikiya igihe ijwi rya mbere ry’umumarayika wo mu Byahishuwe cumi n’umunani n’umumarayika wa gatatu wo mu Byahishuwe cumi na bine (kuko ari umumarayika umwe), ryamanukaga ku wa 11 Nzeri 2001. Ikigeragezo cyabo cyarangiye n’ugucika intege ko ku wa 18 Nyakanga 2020.

In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.

Mu rugendo rw’umumarayika wa gatatu, ikigeragezo cy’abihumbi ijana na mirongo ine na bine cyatangiye ubwo ugucika intege kwa mbere kwageraga, kandi kizasozwa no kuza kw’ubutumwa bw’Induru yo mu Gicuku. Mu mbaraga za Mwuka Wera, abamenya kandi bakemera ubu butumwa bw’Induru yo mu Gicuku, ni bwo bazatandukanywa n’abapfapfa n’abanyabyaha batamenye ubutumwa bw’impande nyinshi ubu bugwa impande zose zibakikije.

At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.

Mu gihe cy’itegeko rya vuba ry’umunsi wa Ku Cyumweru, “ijwi” rya kabiri ry’umumarayika wo mu Byahishuwe igice cya cumi n’umunani ni ryo rivuga, ari na ryo nerekwa “ryatinze” rivuga. Kandi na none rihagararira ubutumwa bw’umumarayika wa gatatu “bwiyongera” bukagera ku gutaka gukomeye.

The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.

Gutaka kwa Saa Sita z’Igicuku kugaragazwa nk’abamarayika benshi bifatanya n’umumarayika wabanje. Ubutumwa bwa Gutaka kwa Saa Sita z’Igicuku bugizwe n’ingingo nyinshi zigira uruhare mu butumwa bwose uko bwakabaye, kandi abamarayika ni ibimenyetso by’ubutumwa. Mu mateka y’Abamilerite, umupayiniya wamenyekanye nk’uwabaye ku isonga mu kuzana hamwe ubutumwa bw’ukuri bwa Gutaka kwa Saa Sita z’Igicuku ni Samuel S. Snow. Muri ayo mateka byanditswe neza ko uko Snow yasobanukirwaga ubutumwa bwa Gutaka kwa Saa Sita z’Igicuku byagiye bikura mu gihe runaka.

That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:

Iyo mateka arasubirwamo uko yakabaye ku nyuguti zayo zose, kandi ubutumwa bw’Ikirizwa cya saa sita z’ijoro cya nyuma bumaze kujya bugaragarira mu ruhame kuva mu mpera za Nyakanga 2023. Si ubutumwa bwa Isilamu gusa, ahubwo bunakubiyemo ubutumwa bw’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine. Bukubiyemo ihishurirwa ry’uko amahembe abiri y’inyamaswa yo mu isi, yombi anyura mu “rupfu n’umuzuko”, nk’uko agereranywa n’igishushanyo cy’inyamaswa, ari na bwo muri ayo mateka nyene hasohora urujijo rw’ubuhanuzi ruvuga ko “uwa munani akomoka kuri ba ndwi”. Bukubiyemo ihishurirwa rijyana n’“amateka ahishwe” y’Inkuba Ndwi, kandi busohora urujijo rw’ubuhanuzi rw’“ibuye” ryanzwe rikaba “umutwe w’imfuruka”, kuko “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu bihishurwa ko ari rwo rudodo rudoda hamwe ukuri kwose kw’amateka ya Miller, hamwe n’ukuri kwafunguwe mu gihe cy’iherezo mu 1989. Umwanditsi wa Zaburi abivuga atya:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Ibuye abubatsi banze ryabaye ibuye rikomeza imfuruka. Ibyo ni byo Uwiteka yakoze; biratangaje mu maso yacu. Uyu ni wo munsi Uwiteka yakoze; tuzawunezererwamo kandi tuzawishimiramo. Zaburi 118:22–24.

The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.

“Ibuye”, ari na ryo “buye ry’agaciro” rya mbere William Miller yavumbuye (kandi amabuye y’agaciro ni amabuye), ni ryo “munsi Uwiteka yaremye.” Mu nyandiko zabanje herekanywe ko imiterere, n’amagambo by’itegeko ry’Isabato bihuje rwose n’imiterere y’uruziga rwera rw’umubare wa karindwi, nk’uko byashyizweho mu gitabo cy’Abalewi igice cya makumyabiri na gatanu. Kuruhuka ku munsi wa karindwi kwashushanyaga ubutaka buruhuka mu mwaka wa karindwi, kandi iyo ayo mategeko yombi asuzumwe muri ubwo buryo, atanga ubuhamya ko umunsi ugereranya umwaka mu buhanuzi bwa Bibiliya.

They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.

Zigaragaza kandi ko gusobanukirwa Miller yamamaje ku byerekeye uburakari bw’Imana bw’“inshuro ndwi,” buri mu Balewi makumyabiri na gatandatu, bugaragazwa nk’“umunsi”, kuko Uwiteka yashyizeho umuzenguruko wera w’imyaka irindwi, nk’uko rwose yaremye ijuru n’isi mu minsi itandatu, akaruhuka ku munsi wa karindwi.

When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.

Igihe Yesu yasozaga umugani w’uruzabibu, yabajije Abafarizayo ikibazo.

> When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.

> Nuko rero nyiri uruzabibu niyaza, abo bahinzi azabagira ate? Baramubwira bati: Abo bagome azabarimbura rubi cyane, kandi uruzabibu rwe azarukodesha abandi bahinzi, bazajya bamuha imbuto zarwo mu bihe byazo. Yesu arababwira ati: Ntimwigeze musoma mu Byanditswe ngo: Ibuye abubatsi banze ni ryo ryabaye irikomeza imfuruka; ibi byakozwe n’Umwami Imana, kandi biratangaje mu maso yacu? Ni cyo gituma mbabwira yuko ubwami bw’Imana muzabunyagwa, bugahabwa ishyanga ryera imbuto zabwo. Kandi uzagwa kuri iri buye azavunagurika; ariko uwo rizagwaho wese rizamusesagura rimuhindure umukungugu. Nuko abatambyi bakuru n’Abafarisayo bumvise imigani ye, basobanukirwa yuko yabavugagaho. Matayo 21:40–45.

The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.

Umugani w’uruzabibu ni umugani uvuga ku buryo abantu batoranyijwe ba mbere barenganyijwe, maze ubwami bugahabwa ubwoko bushya bwatoranyijwe. “Ibuye” ryanzwe, nk’uko Yesu yabivuze, ni ryo “buye” rikiza cyangwa rikarimbura, bitewe n’uko ryakiriwe. Iryo “buye” rigomba kuba ari ukuri kwa Bibiliya mu rwego rw’aho Yesu yarikoresheje, kuko rifite ubushobozi bwo kwera imbuto zo gukiranuka, kandi gukiranuka kwa Kristo kubyarwa mu bagabo no mu bagore gusa iyo bakiriye Ijambo rye ry’ukuri.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ubanyejejwe n’ukuri kwawe: ijambo ryawe ni ukuri. Yohana 17:17.

The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.

“ibuye” ni inyigisho yemeranwa na yo cyangwa ikangwa, kandi Yesu ni Jambo, kandi mu gitabo cy’Ibyakozwe n’Intumwa, Petero agaragaza ko “ibuye” ari Kristo.

> Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.

> Mumenye ko mwese, namwe bantu bose ba Isirayeli, yuko ari mu izina rya Yesu Kristo w’i Nazareti, uwo mwabambye ku musaraba, uwo Imana yazuye mu bapfuye, ari na we utumye uyu muntu ahagarara imbere yanyu akize rwose. Uyu ni we buye mwebwe abubatsi mwatesheje agaciro, ariko bukaba bwarabaye ibuye rikuru ryo ku mfuruka. Kandi nta gakiza kabonerwa mu wundi wese; kuko ata rindi zina munsi y’ijuru ryahawe abantu, ryo dukwiriye gukirizwamo. Ibyakozwe n’Intumwa 4:10–12.

And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

Hanyuma kandi mu rwa mbere rwa Petero, ajyana ikimenyetso cy’“ibuye” kure kurushaho, ariko agikomeza muri urwo rwego nyine rw’ugusimburwa kw’abari ubwoko bw’isezerano rya mbere n’itoranywa ry’ubwoko bushya bwatoranyijwe, ari bo, nk’uko abivuga, “kera mutari ubwoko, ariko none muri ubwoko bw’Imana: abatari baronse imbabazi, ariko none mukaba mwarazironse.”

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.

> Mwegere Kristo, ari we buye buzima, nubwo abantu bamwanze koko, ariko ku Mana akaba yaratoranijwe kandi ari uw’igiciro cyinshi, namwe, nk’amabuye mazima, murubakwa ngo mube inzu y’umwuka, ubusaseridoti bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. Ni cyo gituma no mu Byanditswe handitswe ngo: Dore, nshyize i Siyoni ibuye rikuru ry’imfuruka, ryatoranijwe, ry’igiciro cyinshi; kandi umwizera ntazakorwa n’isoni. Nuko rero kuri mwe mwizera ni uw’igiciro cyinshi; ariko ku batumvira, ibuye abubatsi banze ni ryo ryabaye irikuru ry’imfuruka, kandi ni ibuye risitaza n’urutare rugusha, ari bo basitazwa n’ijambo, kuko batumvira; kandi ni na cyo batoranirijwe. 1 Petero 2:4–8.

Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

Petero avuga iby’abahoze ari ubwoko bwatoranyijwe ati: “ku batumvira, ibuye abubatsi banze ni ryo ryabaye irikomeza imfuruka; kandi ni ibuye risitaza, n’urutare rugusha abantu, ari bo basitara ku ijambo kuko batumvira; ari byo na none bashyiriweho.”

Jesus is represented by every sacred illustration of the foundation.

Yesu agereranywa n’ishushanyo ryose ryera ry’urufatiro.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Nta rufatiro undi umuntu ashobora gushyiraho, keretse urwamaze gushyirwaho, ari rwo Yesu Kristo. 1 Abakorinto 3:11.

The foundation the Millerites built was the Rock of Ages (the Stone).

Umusingi Abamileriti bubatseho wari Igitare cy’Iteka (Ibuye).

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Umuburo waratanzwe uti: Nta kintu na kimwe kigomba kwemererwa kwinjira kizahungabanya urufatiro rw’ukwizera twagiye twubakiraho uhereye igihe ubutumwa bwazaga mu 1842, 1843, no mu 1844. Nari muri ubu butumwa, kandi kuva icyo gihe nahoraga mpagaze imbere y’isi, ndi uw’ukuri ku mucyo Imana yaduhaye. Ntidushaka gukura ibirenge byacu ku rubuga twashyizweho uko umunsi wakurikiraga undi dushaka Uwiteka mu masengesho ashyizeho umwete, dushaka umucyo. Mbese mutekereza ko nashobora kureka umucyo Imana yampaye? Uwo mucyo ugomba kuba nk’Urutare rw’Ibihe. Wakomeje kunyobora kuva igihe nawuherewe.” Review and Herald, April 14, 1903.

The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.

Ibuye rya mbere Miller yavumbuye rigahinduka kimwe mu bigize urufatiro rw’Abamillerite, urwo rumeze nk’Igitare cy’Ibihe byose, ryari “ibihe birindwi” byo mu Balewi makumyabiri na batandatu; kandi “ibihe birindwi” ni ryo kuri kwa mbere k’urufatiro kwashyizwe ku ruhande n’abo bapayiniya b’Abamillerite bari bamaze kubaka urufatiro rw’Abamillerite. Abubatsi ni bo bagombaga kwanga ibuye ry’urufatiro. Iryo “buye,” rishushanya Kristo, ni na wo munsi Uwiteka yaremye, kuko yakoze umunsi wa karindwi awugira umunsi w’uburuhukiro, kandi umwaka wa karindwi awugira umwaka igihugu kizaruhukamo. Mu wa 1863, ibuye ry’urufatiro ryaranzwe; ariko rigomba guhindurwa “umutwe w’imfuruka” kandi rikaba “ibuye risitaza” ku batumvira.

The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.

Ubutumwa bw’Idini ya Isilamu bwo muri aya makuba ya gatatu ni yo nsanganyamatsiko y’umurimo wo kuvugurura w’abo ibihumbi ijana na mirongo ine na bine, kandi igikorwa cyo kugeragezwa cyatangiye ubwo marayika wo mu Ibyahishuwe igice cya cumi n’umunani yamanukaga, igihe amazu manini y’Umujyi wa New York yasenywaga ku wa 11 Nzeri 2001. Abadiventisiti baracecetse ku bijyanye n’irangamimerere rya gihanuzi rivuga ko ku wa 11 Nzeri 2001 ari bwo hageze “umunsi w’umuyaga w’iburasirazuba.” Ku wa 18 Nyakanga 2020, basigaye inyuma igihe abahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe bicirwaga mu mihanda y’uwo murwa mukuru. Ikigeragezo cy’Abadiventisiti cyari kirangiye, kandi ikigeragezo cy’abari barivugiye ko bemeye ubutumwa bw’Isilamu cyari gitangiye.

After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.

Nyuma yo kuryama nk’abapfuye mu mihanda kugeza ku mpera za Nyakanga 2023, ayo magufa yumye yapfuye yahise akangurwa n’ubutumwa bwa mbere bwa Ezekiyeli. Ubutumwa bwa kabiri bwa Ezekiyeli ni ubutumwa bw’imiyaga ine ya Isilamu yo muri Ishyano rya gatatu, bugereranya uguhishurwa kugenda kwiyongera k’ubutumwa bw’Imiborogo yo mu Gicuku, ari bwo iyerekwa ryatinze, kandi ni yo nsanganyamatsiko y’igihe cyose cy’uwo murimo. Hanyuma ukuri kunyuranye kwarahishuwe, kuko ubutumwa bw’Imiborogo yo mu Gicuku buserukira ubutumwa bufite impande nyinshi. Ukuri kwa mbere kwahanganye n’ayo magufa yumye yapfuye ni ko kuri kwa mbere kwanzwe n’Abadiventisiti b’i Lawodikiya, kandi guserukira ukuri kuranga ihinduka rya Lawodikiya rijya i Filadelifiya.

The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.

Ukuri ni ubutumwa bwo gushyirwaho ikimenyetso, bityo rero bugomba gushinga imizi mu bwenge no mu mwuka. Ntiduhagije kumenya ko igihe abahamya babiri baryamye bapfuye mu muhanda ari ikimenyetso cyo gutatanywa kwa “ibihe birindwi”; bisaba kandi kwemera ukuri mu mibereho y’inararibonye.

Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.

Amabuye y’agaciro ya Miller, agaragaza ukuri kwahishuwe ku mperuka y’igihe mu mwaka wa 1798, ahinduka ikigeragezo ku bakobwa b’inkumi bo mu minsi y’imperuka. Uko guhama mu kuri “mu buryo bw’umwuka” kugereranywa n’ibuye ry’agaciro rya mbere rya Miller, kandi “guhama mu kuri mu bwenge” kugereranywa n’ubutumwa bwa Isilamu bw’akaga ka gatatu. Guhamagarirwa kwihana no kwatura ibyaha kugereranywa na “inshuro zirindwi,” kugaragaza umurimo ukorwa ufatanyije na Kristo Ahera Cyane, kandi ukagereranywa n’iyerekwa rya “mareh.”

The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.

Ubusobanuro bwa Isilamu bw’“ubwenge” bwo mu byago bya gatatu bugereranywa n’iyerekwa rya “chazon”, kandi byombi birakenewe ku bazashyirwaho ikimenyetso. Mu mwaka wa 1863, U-Adiventisime bw’i Lawodikiya bwahisemo kongera kubaka Yeriko, maze bureka umurimo wabwo wo gusubiza Yerusalemu. Yeriko ni ikimenyetso cy’ubutunzi, nk’uko bigaragazwa no guhuma kw’i Lawodikiya.

> “One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.

> “Kimwe mu bihome bikomeye cyane byo muri icyo gihugu—umujyi munini kandi ukize wa Yeriko—cyari kibategereje imbere gato, ku ntera itari ndende uvuye mu nkambi yabo i Gilugali. Ku mupaka w’ikibaya kirumbuka cyabundaga mo umusaruro ukungahaye kandi utandukanye wo mu bihugu bishyushye, amazu yacyo y’abami n’insengero zacyo, bikaba byari indaro y’akataraboneka n’ubugome, uwo murwa wibone, uri inyuma y’inkuta zawo zikomeye cyane, wasuzuguraga Imana ya Isirayeli. Yeriko yari imwe mu ntebe z’ingenzi zo gusengeramo ibigirwamana, cyane cyane ikaba yari yariyeguriye Asitaroti, imanakazi y’ukwezi. Aha ni ho hari hateraniye ibiteye ishozi cyane kandi bisuzuguza kurusha ibindi byose mu idini ry’Abanyakanāni. Abisirayeli, mu bwenge bwabo hakiri hashya ingaruka ziteye ubwoba z’icyaha cyabo cyabereye i Beti-peyori, bashoboraga kureba uwo murwa w’abapagani bumva gusa bazinutswe kandi bawutinya.” Abakurambere n’Abahanuzi, 487.

The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.

“Ibuye” abubatsi banze mu 1863, igihe bongera kubaka Yeriko, ryari rya “bihe birindwi” mu minsi y’imperuka ryagombaga guhinduka ukuri (ibuye ry’agaciro), maze rikaba “umutwe w’imfuruka”, kuko ari ryo kuri rihuza intangiriro y’Abadiventisime mu rugendo rw’Abamilerite n’iherezo ry’Abadiventisime mu rugendo rw’abihumbi ijana na mirongo ine na bine. Iryo buye ry’agaciro, ari ryo “bihe birindwi,” ni na ryo “umunsi Uwiteka yaremye”, kandi ni Kristo ubwe, kuko ari we Jambo, kandi ni we “Ukuri.” Ingingo ya Isilamu ni yo nsanganyamatsiko ituma habaho kwezwa kw’abantu batoranyijwe ba mbere n’abashya, kandi uko kwezwa kubiri kwatangiye ku wa 11 Nzeri 2001, ari wo wari “umunsi w’umuyaga w’iburasirazuba”. Kuri uwo munsi abarinzi bagombaga kuririmba indirimbo imwe n’iyo Kristo yaririmbye igihe yatangazaga umugani w’uruzabibu. Abihumbi ijana na mirongo ine na bine baririmba indirimbo ya Mose (ya “bihe birindwi”), n’indirimbo y’Umwana w’Intama.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Nuko mbona ikimeze nk’inyanja y’ibirahuri ivanze n’umuriro; mbona n’abatsinze ya nyamaswa, n’ishusho yayo, n’ikirango cyayo, n’umubare w’izina ryayo, bahagaze kuri ya nyanja y’ibirahuri bafite inanga z’Imana. Baririmba indirimbo ya Mose umugaragu w’Imana, n’indirimbo y’Umwana w’Intama, bavuga bati: Imirimo yawe irakomeye kandi iratangaje, Mwami Imana Ishoborabyose; inzira zawe zirakiranuka kandi ni iz’ukuri, wowe Mwami w’abera. Ibyahishuwe 15:2, 3.

The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.

“Umwana w’Intama” ni Kristo watambwe, kandi yatambwe hagati mu minsi ibihumbi bibiri na magana atanu na makumyabiri, bityo ahuza hamwe igitambo cy’ubuzima bwe n’amaraso ye (aho yahamirije isezerano), hamwe n’“intonganya y’isezerano rye” ya Mose, yo mu Balewi makumyabiri na gatandatu. Indirimbo ya Mose n’Umwana w’Intama ni indirimbo ya chazon y’amateka y’ubuhanuzi, kandi ni indirimbo ya mareh y’“ukuboneka” kwe. Ni indirimbo y’ubwumvikane bwo mu bwenge no mu mwuka, nk’uko bigaragazwa n’iyerekwa ryombi ryo muri Daniyeli igice cya munani. Ni indirimbo y’ubwoko bw’isezerano burimo gucirwaho urubanza kandi bugasimbukwa, mu gihe hatoranywa ubwoko bushya bwatoranyijwe. Uburyo bwo gutoranya, bityo n’iyo ndirimbo, byatangiye ku ya 11 Nzeri 2001.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Abakomoka kuri Yakobo bazashorera imizi; Isirayeli izashibuka kandi irabye, yuzuze isi yose imbuto. Mbese yamukubise nk’uko yakubise abamukubise? Cyangwa yishwe nk’uko hishwe abiciwe na we? Mu rugero, igihe ishibutse, uzayiburanisha na yo; ahagarika umuyaga we ukaze ku munsi w’umuyaga wo mu burasirazuba. Ni cyo gituma ubugome bwa Yakobo buzahanagurwaho; kandi iyi ni yo mbuto yose yo gukurwaho icyaha cye: igihe azagira amabuye yose y’igicaniro nk’amabuye ya kaşo yakubiswe akamenagurwamo ibice, insengero z’ibigirwamana n’amashusho ntibizongera guhagarara. Nyamara umudugudu ukomeye uzaba umusaka, n’aho gutura hazatereranwa, hasigare nk’ubutayu: ni ho inyana izarishiriza, ni ho izayama, kandi ikarya amashami yaho. Iyo amashami yaho yumye, azavunagurwaho: abagore baza, bakayatwika; kuko ari ubwoko butagira ubwenge: ni cyo gituma uwayiremye atazayibabarira, kandi uwayibumbye atazayigirira imbabazi. Kandi muri uwo munsi, Uwiteka azakubita imbuto azikure ku mugezi kugeza ku mugezi wa Egiputa, namwe muzatoranywa umwe umwe, mwa bana ba Isirayeli mwe. Kandi muri uwo munsi, impanda nini izavuga, maze abazaba bari hafi kurimbuka mu gihugu cya Ashuri, n’abirukanwe mu gihugu cya Egiputa bazaza, basengere Uwiteka ku musozi wera i Yerusalemu. Yesaya 27:6–13.

Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”

Iyo mirongo iyo isobanuwe neza igaragaza igihe gihera ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba. Umurongo wa gatandatu ugaragaza amateka yose uko yakabaye, ugaragaza intangiriro y’igihingwa gishorera imizi, hanyuma kigashibuka kandi kikabumbuka, maze amaherezo kikuzuza isi imbuto. Imbuto zuzuza isi zibikora muri rya “saha,” ari ryo kangaratete k’itegeko ryo ku Cyumweru. Mu gihe Kristo aba ari kwegeranya imbuto ze mu kigega cye, aba anazana urubanza kuri Babuloni. Urubanza rubaho mu gihe isi iba yuzuye imbuto rugereranywa mu murongo wa karindwi, aho ibibazo bibiri bibazwa ngo: “Yamukubise nk’uko yakubise abamukubise? Cyangwa yishwe nk’uko hishwe abishwe na we?”

Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.

Hanyuma rero mu murongo wa munani, kuminjagira kw’imvura y’itumba kwa nyuma kugaragazwa n’imvugo ngo, “Mu rugero.” Igituma ibimera bishibuka ni imvura, kandi igihe itangira ry’imvura y’itumba kwa nyuma rigaragajwe, riba rigaragajwe ko ritangira “mu rugero, igihe ibishibukisha.” Iyo imvura y’itumba kwa nyuma itangiye, isukwa “mu rugero”, kuko idasukwa nta rugero ifite niba umusaruro waroze ukuri n’ikinyoma.

> “Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Buri mutima wese wahindutse by’ukuri uzaba ufite icyifuzo gikomeye cyane cyo kuvana abandi mu mwijima w’ubuyobe, akabageza mu mucyo utangaje wo gukiranuka kwa Yesu Kristo. Isukwa rikomeye rya Mwuka w’Imana, rimurikisha isi yose ikuzo rye, ntirizaza keretse tubanje kugira abantu bamurikiwe, bazi mu byo biboneye icyo bisobanura kuba abafatanyabikorwa n’Imana. Nitugira kwiyegurira rwose, n’umutima wose, umurimo wa Kristo, Imana izamenya icyo kintu ibihamirize gusuka Mwuka wayo nta rugero; ariko ibyo ntibizaba igihe igice kinini cyane cy’itorero kitari abafatanyabikorwa n’Imana. Imana ntishobora gusuka Mwuka wayo igihe ukwikunda no kwinezeza bigaragara ku buryo busobanutse cyane; igihe haganje umwuka ku buryo, iyo ushyizwe mu magambo, wagaragaza ya gisubizo cya Kayini ngo: ‘Mbese ni jye murinzi wa murumuna wanjye?’ Niba ukuri kw’iki gihe, niba n’ibimenyetso birushaho kwiyongera impande zose, bihamya ko iherezo rya byose riri bugufi, bidahagije gukangura imbaraga zisinziriye z’abavuga ko bazi ukuri, ubwo umwijima ugereranywa n’umucyo wari waramuritse uzagwira iyi mitima. Nta n’igisa n’urwitwazo rw’ubwo butitaho bazabasha gushyira imbere y’Imana ku munsi ukomeye wo kubarirwa kwa nyuma. Nta mpamvu bazatanga yerekana impamvu batabayeho, ngo bagendere kandi bakore mu mucyo w’ukuri kwera kw’ijambo ry’Imana, bityo bagahishurira isi yijimishijwe n’icyaha, binyuze mu myitwarire yabo, impuhwe zabo, n’ishyaka ryabo, ko imbaraga n’ukuri nyakuri kw’ubutumwa bwiza bitashoboraga kuvuguruzwa.” Review and Herald, 21 Nyakanga 1896.

Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”

Mushiki wa White agaragaza ko uwo murongo ari ho marayika wo mu Ibyahishuwe amanukira, kuko avuga ati: “gusukwa gukomeye k’Umwuka w’Imana, kumurikisha isi yose ubwiza bwe.” Mu wundi murongo twakunze gusubiramo muri izi nyandiko, yagaragaje ko igihe “inyubako nini zo muri New York” “zizagushwa hasi,” “Ibyahishuwe igice cya cumi n’umunani, umurongo wa mbere kugeza ku wa gatatu bizaba bisohoye.”

We will continue these thoughts in the next article.

Tuzakomeza ibi bitekerezo mu ngingo ikurikira.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.

> Noneho ndaririmbira umukunzi wanjye indirimbo y’umukunzi wanjye ivuga uruzabibu rwe. Umukunzi wanjye yari afite uruzabibu ku musozi urumbuka cyane. Araruzitira, akuramo amabuye yarwo, arutereshamo umuzabibu watoranyijwe, yubaka umunara hagati yarwo, kandi acukuramo n’icyengero cy’umuvinyu; ategereza ko rwera inzabibu, ariko rwera iz’ishyamba. None rero, yemwe batuye i Yerusalemu namwe bagabo b’u Buyuda, nimuncire urubanza, ndabinginze, hagati yanjye n’uruzabibu rwanjye. Ni iki kindi cyari gishoboka gukorerwa uruzabibu rwanjye ntagikorewe? Kuki se, ubwo nari ntegereje ko rwera inzabibu, rwera iz’ishyamba? None ngwino, ndababwira icyo nzakora ku ruzabibu rwanjye: nzarukuraho uruzitiro rwarwo, maze rurigiswe; nzarusenyeraho inkike yarwo, maze ruzakandagirwe. Nzaruhindura umusaka; ntiruzatemwa, kandi ntiruzacukurwa; ahubwo ruzameramo amahwa n’ibitovu; kandi nzategeka ibicu kutarugushaho imvura. Kuko uruzabibu rw’Uwiteka Nyiringabo ari inzu ya Isirayeli, kandi abagabo b’u Buyuda ni bo gihingwa cye cyiza; yashakaga ubutabera, ariko dore igitugu; yashakaga gukiranuka, ariko dore gutaka. Yesaya 5:1–7.

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