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# The Book of Daniel - Number Four

Igitabo cya Daniyeli - Icya Kane

The Plummet

Ikigero cy’Ipimisho

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Turimo kuvuga ku “bihe birindwi” byo mu Balewi makumyabiri na gatandatu nk’uko bigaragara mu gitabo cya Daniyeli. Ibi tubikora kuko kimwe mu biranga ubuhanuzi bw’“ibihe birindwi” ari uko bigereranywa n’“ibuye risitaza” abubatsi banze. Ndimo gusobanura iryo buye risitaza rigaragazwa mu Byanditswe ko ari ukuri gushobora kubonwa, nyamara kutabonwa. Ku babona uko kuri ni ukw’agaciro kenshi, ariko ku batakubona ntikuba gusa icyo batsitazaho, ahubwo ni ryo buye ribasya rikabagira ifu.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Igihe Kristo yerekanaga ibuye abubatsi banze, yagaragaje ko ibuye ryo mu mfuruka rizahinduka “umutwe” w’imfuruka. Ubutumwa bw’ibyerekeye ibuye ryanzwe mu Byanditswe buri gihe bwerekeye ku kuba Imana irengagiza abantu b’isezerano rya mbere, mu gihe kimwe kandi Imana iri kugirana isezerano n’abantu batari basanzwe ari ubwoko bw’Imana.

> 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. Matthew 21:42–44.

> Yesu arababwira ati: Mbese ntimwari mwasomye mu Byanditswe ngo: Ibuye abubatsi banze ni ryo ryabaye irikomeza imfuruka; ibyo byakozwe n’Umwami, kandi ni igitangaza mu maso yacu? Ni cyo gituma mbabwira nti: Ubwami bw’Imana muzabunyagwa, buhabwe ishyanga ryera imbuto zabwo. Kandi uzagwa kuri iri buye azavunagurika; ariko uwo rizagwaho wese rizamuhonda rimumaremo ifu. Matayo 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

“Ihanura ry’igihe” rya mbere cyane William Miller yayoboweho n’abamarayika bera ni rya “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Uwadivantisimu w’i Lawodikiya watangiye uburyo bwo gusenya ukuri kw’ishingiro Umwami yari yarashyize hamwe anyujije mu murimo wa Miller, ubwo wanangaga ubuvumbuzi bwa mbere cyane bwa Miller. Birumvikana ko, ikigereranyo cyose cy’ubuhanuzi cy’ishingiro ryera kiba ari ikigereranyo cya Kristo, ari we “Ibuye”; bityo kwangwa kw’“ibihe birindwi” mu 1863 ntikugaragaza gusa intangiriro y’uburyo bwo kwanga ukuri kw’ishingiro, ahubwo binagereranya kwanga Kristo. Nk’uko biri mu buhamya bwa Kristo bw’ibuye ryanzwe, Petero na we agaragaza ko kimwe mu buhanuzi bufitanye isano n’ibuye ry’ishingiro ari uko amaherezo rizahinduka “umutwe w’imfuruka.”

> 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. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Ni cyo gituma no mu Byanditswe handitswe ngo: Dore, nshyira muri Siyoni ibuye rikomeza imfuruka rikuru, ryatoranijwe, ry’igiciro cyinshi; kandi uwamwizera ntazakozwa isoni. Nuko rero kuri mwe mwizera ni uw’igiciro cyinshi; ariko ku batumvira, ibuye abubatsi banze ni ryo ryahindutse irikomeza imfuruka rikuru, kandi ni ibuye risitaza n’urutare rubabaza, ari bo basitara ku ijambo kuko batumvira; ari na cyo bashyiriweho. Ariko mwebweho muri ubwoko bwatoranijwe, ubupadiri bwa cyami, ishyanga ryera, abantu b’umwihariko; kugira ngo mwerekane ishimwe ry’Uwabahamagaye abakura mu mwijima akabageza mu mucyo we w’igitangaza; mwebwe kera mutari ubwoko, ariko none mukaba muri ubwoko bw’Imana; mwebwe mutari mwaragiriwe imbabazi, ariko none mukaba mwaragiriwe imbabazi. 1 Petero 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Ibuye ry’imfatiro mu ntangiriro y’Ubwadiventisiti, rihinduka iry’ingenzi ku mfuruka. Yesaya ahuje na Kristo na Petero, kandi Yesaya akoresha ibuye ry’imfatiro ashushanya ubwoko bw’isezerano burimo gusimburwa n’ubundi bwoko bushya bw’isezerano. Mu buhamya bwe, ahagararira itsinda ryagiranye isezerano n’urupfu, kandi ryakiriye ikinyoma. Ikinyoma bakiriye ni cya kinyoma Pawulo avuga ko kizazana ubushukanyi bukomeye ku bagiranye isezerano n’urupfu, kuko batakiriye gukunda ukuri.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Nuko rero nimwumve ijambo ry’Uwiteka, mwa bagabo b’abakobanyi mwe, mutegeka ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: Twagiranye isezerano n’urupfu, kandi twumvikanye n’ikuzimu; igihe icyorezo kirengeje urugero kizanyuramo, ntikizatugeraho; kuko twagize ibinyoma ubuhungiro bwacu, kandi twihishe munsi y’ibinyoma. Ni cyo gituma Uwiteka Imana avuga atya ati: Dore, nshyize i Siyoni ibuye ry’ishingiro, ibuye ryageragejwe, ibuye rikomeza imfuruka ry’igiciro cyinshi, urufatiro rukomeye rwose; uwizera ntazahutira guhunga. Kandi nzashyira urubanza ku rugero, no gukiranuka ku mugozi ugaragaza ukugororoka; maze urubura ruzatwara ubuhungiro bw’ibinyoma, amazi yuzure aho bihishe. Kandi isezerano ryanyu n’urupfu rizakurwaho, no kumvikana kwanyu n’ikuzimu ntikuzahagarara; igihe icyorezo kirengeje urugero kizanyuramo, ni bwo kizabakandagira. Yesaya 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“ibihe birindwi” byahishwe munsi y’ibinyoma, kandi igihe Imana izarenga ku bantu bayo b’isezerano rya kera maze ikinjirana isezerano n’abihumbi ijana na mirongo ine na bane, ibuye ryahoze ryanzwe, ari ryo buye ry’imfuruka, rizazamuka ribe “umutwe” w’imfuruka. Ku basobanukiwe uku kuri, ni ubw’igiciro cyinshi, ariko ku batagusobanukiwe, ibuye rihinduka umutwe w’imfuruka ntiribajanjagura gusa, ahubwo mu buryo bw’ikigereranyo rihinduka ibuye ryo ku mva yabo.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Mu gitabo cya Daniyeli, mu gice cya munani n’umurongo wa cumi n’icyenda, dusangamo “iherezo rya nyuma” ry’uburakari, bityo bikagaragaza ko hagomba no kubaho “iherezo rya mbere” ry’uburakari. Igihe gitangira mu mwaka wa 677 mbere ya Kristo, kugeza ku wa 22 Ukwakira 1844, gishushanya igihe ubuturo bwera (n’ingabo) byagombaga gukandagirirwa. Ariko nk’uko byanditswe muri Daniyeli igice cya cumi na kimwe, umurongo wa mirongo itatu n’itandatu, ubupapa bwagombaga gutsinda kugeza ubwo uburakari bwarangiraga. Niba iherezo ry’uburakari ryo mu gice cya munani rihagarariye iherezo ry’igihe runaka, noneho iherezo ry’uburakari ryo mu gice cya cumi na kimwe na ryo rihagarariye iherezo ry’igihe runaka. Ibi ni byo Bibiliya yigisha mu buryo bugaragara, nubwo uku kuri kwahishwe n’ibinyoma n’abagiranye isezerano n’urupfu.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Iherezo ry’izo nzika zombi risobanura iherezo ry’igihe kimwe kimwe, kuko byombi byari isohozwa ry’umuvumo umwe w’imyaka ibihumbi bibiri na magana atanu na makumyabiri yo gutatanywa, kujyanwa mu bunyage no kuba abacakara. Ubwami bw’amajyaruguru ni bwo bwabanje kubabazwa no gutatanywa, kujyanwa mu bunyage no kuba abacakara mu gihe cy’“ibihe birindwi,” ubwo mu mwaka wa 723 Mbere ya Kristo, umwami wa Ashuri yabajyanaga mu bunyage. Ubwami bw’amajyepfo bwahuye n’iyo fate imwe mu mwaka wa 677 Mbere ya Kristo. Yeremiya yemeza uku kuri.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Isirayeli ni intama yatatanye; intare zarayitatanishije: ubwa mbere umwami wa Ashuri yarayimiriye; hanyuma uyu Nebukadinezari umwami wa Babuloni yamennye amagufwa yayo. Yeremiya 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Yeremiya arimo agaragaza urubanza rugenda rwiyongera. Abanyashuriya bavana ubwami bw’amajyaruguruho mu mwaka wa 723 Mbere ya Kristo, hanyuma bajyana Manase i Babuloni, umurwa mukuru wabo, mu mwaka wa 677 Mbere ya Kristo. Hanyuma Nebukadinezari ajyana Yehoyakimu, bityo bikaba ikimenyetso cy’itangiriro ry’imyaka mirongo irindwi y’ubunyage mu mwaka wa 606 Mbere ya Kristo. Hanyuma Nebukadinezari ajyana Sedekiya kandi arimbura Yerusalemu mu mwaka wa 586 Mbere ya Kristo.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Ubwami bwo mu majyepfo bwari bwaraburiwe ko buzasangwaho iherezo nk’iryo ryageze ku bwami bwo mu majyaruguru nibukomeza mu bugome bwabwo bwo kwigomeka. Urubanza rwaciriwe ubwami bwo mu majyaruguru rwagombaga no kurangizwa ku bwami bwo mu majyepfo, kandi ikimenyetso cy’urwo rubanza cyari umurongo wagombaga kuramburwa hejuru ya Yuda. Mu buhamya bwa Yesaya, byari gusa “umurongo,” ariko mu murongo ukurikira, “umurongo” ni “umurongo wa Samariya.”

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Nuko Uwiteka Imana ya Isirayeli avuga iti: Dore ngiye guteza i Yerusalemu n’i Buyuda ibyago bikomeye, ku buryo uzabyumva wese amatwi ye yombi azavugira. Kandi nzagoborera Yerusalemu umurongo wa Samariya n’isusuruko ry’inzu ya Ahabu; kandi nzahanagura Yerusalemu nk’uko umuntu ahanagura isahani, ayihanagura maze akayubikaubika. Kandi nzareka ibisigaye by’umurage wanjye, mbibohere mu maboko y’abanzi babo; na bo bazahinduka umuhigo n’iminyago by’abanzi babo bose; kuko bakoze ibibi imbere yanjye, kandi barandakaje, uhereye ku munsi ba sekuruza babo baviriye muri Egiputa ukageza n’uyu munsi. 2 Abami 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Mu mirongo y’ubuhanuzi tumaze kuvuga harimo imvugo ebyiri z’ubuhanuzi zigomba kwitabwaho. Iya mbere ni ugusagamba kw’amatwi, indi na yo ni urusumbazuma. Muri iyo mirongo kandi, umurongo wa Samariya na wo ugaragazwa ko ari urusumbazuma rw’inzu ya Ahabu. Umurongo n’urusumbazuma ni ibikoresho by’urubanza bikoreshwa mu gikorwa cyo kubaka. Muri iyo mirongo, bigaragaza ko urubanza rumwe rwashyizweho ku bwami bwo mu majyaruguru, rugereranywa na Samariya n’inzu ya Ahabu, ari na rwo rwagombaga kuzazanwa kuri Yuda na Yerusalemu. Igihe umuburo watangwaga, ubwami bwo mu majyaruguru bwa Isirayeli bwari bwaramaze guterwa, gutsindwa, kurimburwa no kujyanwa mu bunyage. Ubutumwa bw’urubanza rw’Imana butera ugusagamba kw’amatwi y’abumva uwo muburo. Byombi, urusumbazuma n’ugusagamba kw’amatwi, biboneka incuro eshatu buri kimwe mu Byanditswe. Muri buri gihe, bigaragaza uburakari bw’Imana ku bwoko bwayo.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Nuko Uwiteka araza, arahagarara, arahamagara nk’uko yari yaragize no mu zindi ncuro ati: Samweli, Samweli. Nuko Samweli arasubiza ati: Vuga, kuko umugaragu wawe yumva. Maze Uwiteka abwira Samweli ati: Dore, ngiye gukora ikintu muri Isirayeli, ku buryo amatwi y’umuntu wese uzacyumva azavugiriza. Kuri uwo munsi nzasohoza kuri Eli ibyo navuze byose ku byerekeye inzu ye; ibyo nzatangira, ni byo kandi nzarangiza. 1 Samweli 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Guhirikwa kw’inzu ya Eli ni bwo buhanuzi bwari gutuma amatwi y’umuntu wese ubwise yumvikanamo urusaku. Uko kumvikanamo urusaku kw’amatwi, mu gihe cya Samweli, gushushanya ugucaho kw’inzu ya Eli. Isohozwa ry’ibyo byahanuwe Samweli ni uguhirikwa kw’inzu ya Eli no gushyirwaho kwa Samweli nk’umuhanuzi. Samweli ahagarariye abantu, nk’uko Petero avuga, kera batari ubwoko bw’Imana, ariko none bakaba ari bwo; kuko igihe Samweli yashyirwagaho nk’umuhanuzi, inzu ya Eli yarimbuwe. Yeremiya na we atangaza urubanza ku bayobozi b’i Yerusalemu rutuma amatwi yumvikanamo urusaku.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Kandi uvuge uti: Nimwumve ijambo ry’Uwiteka, mwa bami b’u Buyuda mwe, n’abatuye i Yerusalemu; uku ni ko Uwiteka Nyiringabo, Imana ya Isirayeli, avuga ati: Dore ngiye guteza ibyago aha hantu, ku buryo uzabyumva wese amatwi ye azasakuza. Yeremiya 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Izo nyandiko uko ari eshatu zivuga ugutwi kuvuza zifitanye isano n’ubwoko bw’isezerano bwagiranye isezerano n’urupfu, hanyuma bukagabwaho igitero, bukaneswa, bukarimburwa, bukatatanywa, kandi bukajyanwa mu bucakara. Ugutwi kuvuza ni ikimenyetso cy’urubanza rw’uburakari bw’Imana, kandi ikimenyetso cy’urwo rubanza na cyo cyagaragajwe inshuro eshatu mu Byanditswe, hifashishijwe ijambo “plummet.” Twamaze kurisoma mu gitabo cya kabiri cy’Abami no muri Yesaya, ariko hari n’ahandi hantu hamwe “plummet” ivugwa mu Byanditswe, kandi aho hantu iryo jambo plummet ryahinduwemo rivuye ku rindi jambo ry’Igiheburayo ritandukanye n’iryakoreshejwe aho hantu habiri hambere.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Nuko marayika wavuganaga nanjye aragaruka, arankangura, nk’umuntu ukangurwa avanywe mu bitotsi bye, arambaza ati: “Urabona iki?” Ndasubiza nti: “Nitegereje, maze dore, mbona igitereko cy’itara cyose gikozwe mu izahabu, gifite urwabya ku mutwe wacyo, kandi gifite amatara yacyo arindwi akiriho, n’imiyoboro irindwi ijya kuri ayo matara arindwi ari ku mutwe wacyo. Kandi iruhande rwacyo hari ibiti bibiri by’imyelayo, kimwe kiri iburyo bw’urwabya, ikindi kiri ibumoso bwabwo.” Maze ndasubiza mbwira marayika wavuganaga nanjye nti: “Ibi ni ibiki, databuja?” Nuko marayika wavuganaga nanjye arasubiza arambwira ati: “Mbese ntuzi ibyo ari byo?” Ndasubiza nti: “Oya, databuja.” Nuko aransubiza arambwira ati: “Iri ni ryo jambo ry’Uwiteka kuri Zerubabeli, rivuga riti: ‘Si ku bushobozi, si no ku mbaraga, ahubwo ni ku Mwuka wanjye,’ ni ko Uwiteka Nyiringabo avuga. ‘Uri nde, wa musozi munini we? Imbere ya Zerubabeli uzahinduka ikibaya; kandi azazana ibuye rikuru ryo hejuru, abantu basakuza bati: Ubuntu, ubuntu bube kuri ryo.’” Nuko ijambo ry’Uwiteka rinzaho riti: “Amaboko ya Zerubabeli ni yo yashyizeho urufatiro rw’iyi nzu; kandi amaboko ye ni yo azayuzuza; maze muzamenya yuko Uwiteka Nyiringabo ari we wanyohereje kuri mwe. Mbese ni nde wasuzuguye umunsi w’ibitangira bito? Kuko bazanezerwa, kandi bazabona urusumbazipima mu kuboko kwa Zerubabeli hamwe na ba barindwi; abo ni amaso y’Uwiteka, agenda hirya no hino mu isi yose.” Maze ndamusubiza nti: “Ibi biti bibiri by’imyelayo biri iburyo bw’igitereko cy’itara no ibumoso bwacyo ni ibiki?” Nongera kumusubiza nti: “Aya mashami abiri y’imyelayo ni ayahe, asuka amavuta y’izahabu ayavana muri yo ubwayo anyuze muri ya miyoboro ibiri y’izahabu?” Aransubiza ati: “Mbese ntuzi ibyo ari byo?” Ndasubiza nti: “Oya, databuja.” Nuko aravuga ati: “Aba ni bo basizwe babiri bahagarara iruhande rw’Umwami w’isi yose.” Zakariya 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Ijambo ryahinduwemo “akabuye k’icyuma gafatishwa ku mugozi ugorora” mu 2 Abami no muri Yesaya 28 ni “mishqâl,” kandi risobanura uburemere. Muri iyo mirongo yombi, uburemere (akabuye gafatishwa ku mugozi ugorora) bwagombaga kongerwa ku murongo. Uburemere ni bwo bukoreshwa mu gipimo, kandi bugereranya urubanza. Umurongo ufite uburemere ni umurongo w’urubanza. Umurongo wa Samariya wari igihe cy’“ibihe birindwi,” cyangwa imyaka ibihumbi bibiri na magana atanu na makumyabiri. Icyo gihe nyine cyagombaga gushyirwa ku bwami bw’epfo nk’uko cyari cyarashyizwe ku bwami bw’amajyaruguru. Iherezo rya buri murongo ryerekanwa mu gitabo cya Daniyeli nk’iherezo ry’uburakari bwa nyuma cyangwa iherezo ry’uburakari bwa mbere. Icyo gihe kigereranywa muri Daniyeli nk’igihe Yerusalemu n’ingabo byagombaga gukandagirizwa n’ububasha bubiri buteza kurimbuka, ari bwo ubupagani n’ubupapa. Ibi bihe byombi byatangiraga igihe imigi yabyo mikuru yafatwaga, ikaneshejwe, ikarimburwa kandi abaturage bayo bakajyanwa mu bucakara.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Ariko muri Zekariya, ijambo “plummet” rikomoka ku guhuza amagambo abiri y’Igiheburayo. Ijambo rya mbere ni “‘eben”, kandi risobanura “kubaka”, kandi risobanura no “ibuye”. Risobanura “ibuye ryo kubakisha”. Iryo jambo hanyuma rihuzwa n’ijambo ry’Igiheburayo “bedı̂yl”, risobanura “gutandukanya cyangwa gushyira ukwabyo”. “Plummet” yo muri Zekariya ni rya buye ryubakwaho kandi rigatera gutandukana no kugabanywamo ibice. Uko gutandukana kuba hagati y’amatsinda abiri y’abaramya; itsinda rimwe ryishima iyo ribonye iryo buye, rikagira umutwe w’imfuruka yaryo, kandi rikaryubakaho, n’irindi ritaryibona, rikaryanga, rikarisitaza, hanyuma amaherezo rikarimenagurwaho, ari bwo rihinduka ibuye ryaryo ryo hejuru cyangwa ibuye ry’imva yaryo. Itsinda rimwe rigirana isezerano n’ubugingo, irindi rikagirana isezerano n’urupfu.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Mu mateka ya Zekariya, Isirayeli ya kera yari imaze kuva i Babuloni kugira ngo yongere kubaka kandi isubizeho Yerusalemu. Zerubabeli yashyizweho kuba umutware, kandi yari agomba kugenzura uwo murimo. Yashyizeho ibuye ry’ifatizo mu ntangiriro z’umurimo, kandi ashyiraho ibuye rikuru ryo ku mutwe, ari ryo buye risoza inyubako, ku iherezo ry’umurimo. Zerubabeli bisobanura ngo “urubyaro rwa Babuloni”. Ubuhanuzi bwose bugaragaza iminsi y’imperuka, kandi izina rya Zerubabeli ni ikimenyetso cy’amateka y’ubutumwa bw’umumarayika wa mbere igihe ibuye ry’ifatizo ryashyirwagaho; kandi izina rye ni n’ikimenyetso cy’ubutumwa bw’umumarayika wa gatatu, igihe ibuye rikuru ryo ku mutwe, ari ryo buye risoza inyubako, rishyirwaho. Ukugaragara kw’isukwa rya Mwuka Wera haba mu rugendo rwa mbere cyangwa mu rugendo rwa kabiri kugereranywa n’izina rya Zerubabeli (urubyaro rwa Babuloni), kuko rihagarariye ubutumwa buhamagarira igisekuru cya nyuma cy’“urubyaro rwa Babuloni” gusohokamo. Rihagarariye ubutumwa bw’Induru ya Saa Sita z’ijoro bwabayeho mu rugendo rwa mbere, kandi buri hafi kuba mu rugendo rwa nyuma rw’Induru Iranguruye.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Ibiti byombi by’imyelayo, amashami abiri y’imyelayo, n’abasizwe babiri bagereranya ibyombo iyo miyoboro ibiri ya zahabu isukamo amavuta:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abo basizwe amavuta bahagaze iruhande rw’Umwami w’isi yose bafite umwanya wahoze uhabwa Satani nk’ikirubi gitwikira. Binyuze ku byaremwe byera bikikije intebe ye y’ubwami, Umwami akomeza itumanaho rihoraho n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikoresha ikomeza guha amatabaza y’abizera, kugira ngo atazima cyangwa ngo azimangatane. Iyo ayo mavuta yera atamenwa ava mu ijuru binyuze mu butumwa bwa Mwuka w’Imana, ibikoresho by’ikibi byari kugira ubutegetsi busesuye ku bantu.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Imana isuzugurwa iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yari gusukwa mu bugingo bwacu kugira ngo agezwe ku bari mu mwijima. Igihe ihamagara rizaza riti: ‘Dore, umukwe araje; nimusohoke mujye kumusanganira,’ abatigeze bakira ayo mavuta yera, abatabungabunze ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’ abigishwakazi b’abapfu, ko batiteguye guhura n’Umwami wabo. Nta bushobozi bafite muri bo ubwabo bwo kubona ayo mavuta, kandi imibereho yabo irasenyuka. Ariko niba Mwuka Wera w’Imana asabwe, niba twingingira nka Mose tuti: ‘Nyereka ubwiza bwawe,’ urukundo rw’Imana ruzasukwa mu mitima yacu. Binyuze mu miyoboro ya zahabu, ayo mavuta ya zahabu azagezwa kuri twe. ‘Si ku bushobozi, kandi si ku mbaraga, ahubwo ni ku Mwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Binyuze mu kwakira imirasire irabagirana y’Izuba ryo Gukiranuka, abana b’Imana bamurika nk’amatabaza mu isi.” Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Zakariya yari yarabajije incuro nyinshi abo biti by’imyelayo bibiri ari bo, bityo akerekeza ibitekerezo ku bimenyetso bitandukanye by’abahamya babiri. Mushiki wa White agaragaza ko ibyo biti by’imyelayo bibiri ari bo bahamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Ku byerekeye abo bahamya babiri, umuhanuzi akomeza gutangaza ati: ‘Aba ni bo biti by’imyelayo bibiri, n’ibitereko by’amatabaza bibiri bihagaze imbere y’Imana y’isi.’ Umwanditsi wa Zaburi yaravuze ati: ‘Ijambo ryawe ni itabaza ry’ibirenge byanjye, kandi ni umucyo umurikira inzira yanjye.’ Ibyahishuwe 11:4; Zaburi 119:105. Abo bahamya babiri bagereranya Ibyanditswe Byera byo mu Isezerano rya Kera n’iryo mu Isezerano Rishya.” Intambara Ikomeye, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zekariya yashakaga gusobanukirwa abo bahamya babiri abo ari bo. Mu Mpinduramatwara y’Abafaransa, bari Isezerano rya Kera n’Isezerano Rishya. Bashushanywaga nka Mose na Eliya bishwe n’inyamaswa yazamutse iva ikuzimu, ibicira mu muhanda. Bagereranya umurimo wa Future for America wishwe ku wa 18 Nyakanga 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Mu ntangiriro y’igice, nyuma y’uko Zekariya akanguwe, igihe ayo magufwa yumye y’abapfuye ahurijwe hamwe, ariko akaba ataraba mazima, Gaburiyeli arabaza ati: “Urabona iki?” Zekariya asobanura ibyo yabonye, hanyuma akabaza ati: “Ibi ni ibiki, databuja?” Gaburiyeli ashimangira ingingo y’icyo kibazo, asubiza ikibazo cya Zekariya akoresheje ikindi kibazo. Abaza Zekariya ati: “Ntumenya ibyo ari byo?” Hanyuma Gaburiyeli arasubiza ati: “Iri ni ijambo ry’Uwiteka kuri Zerubabeli, rivuga riti: Si ku bushobozi, kandi si ku mbaraga, ahubwo ni ku Mwuka wanjye, ni ko Uwiteka Nyiringabo avuga.”

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Ijambo ry’Uwiteka ryahawe Zerubabeli ryari iri: “Si ku bw’ubushobozi, kandi si ku bw’imbaraga, ahubwo ni ku bw’Umwuka wanjye. Uri nde wa musozi munini? Imbere ya Zerubabeli uzahinduka ikibaya; kandi azazana ibuye rikuru ryo ku mutwe waryo, hagati y’induru zo gusakuza, bavuga bati: Ubuntu, ubuntu bube kuri ryo.”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zerubabeli, umutware, ashushanya intumwa itegura inzira mu mateka yo mu ntangiriro no mu iherezo, imbere yayo umusozi ugahinduka ikibaya. Yesaya aranga umurimo w’iyo ntumwa nyine kandi akavuga ko iz “atunganya mu butayu inzira nyabagendwa y’Imana yacu,” kandi ko izatuma “buri kibaya” “gishyirwa hejuru.” Izanatuma kandi “buri musozi n’agasozi” “bimanurwa,” kuko “umusozi munini” uri imbere y’umutware Zerubabeli “uzahinduka ikibaya.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Ubutumwa bwa William Miller bw’ibihe birindwi (“seven times”) yabuherewe n’Imana. Zerubabeli agereranya William Miller washyizeho ibuye ry’ifatizo ry’“ibihe birindwi,” kandi ni na we ugereranya amaboko “azazana ibuye ryo ku mutwe,” hamwe no “gutaka, avuza induru ati, Ubuntu, Ubuntu bube kuri ryo.” Isubirwamo ry’ijambo “ubuntu” incuro ebyiri rigereranya ubutumwa bw’Umuborogo wa Saa sita z’ijoro. “Gutaka” kigereranya ubutumwa bumwe n’ubugaragazwa n’ijwi rirenga ry’umumarayika wa gatatu, naho “kuvuza induru” kugereranya Umuborogo wa Saa sita z’ijoro. Uyu murongo wose uvuga iby’ubutumwa bw’Umuborogo wa Saa sita z’ijoro. Uvuga iby’abakobwa b’isugi bari basinziriye mu rupfu mu mihanda yo mu Ibyahishuwe igice cya cumi na kimwe, inyura mu kibaya cy’amagufwa yumye y’abapfuye. Uvuga ku kuzuka kw’ayo magufwa yumye y’abapfuye, kandi uvuga no ku ruhare rwa gihanuzi rw’“akazimya” isugi z’ubwenge zibona bikaziteza kwishima.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Hanyuma Zekariya aravuga ati: “byongeye kandi.” “Byongeye kandi” bisobanura gushyira umurongo ukurikira hejuru y’umurongo wabanje. Ibyo byerekeza ku ihame ry’ubuhanuzi ryo “umurongo ku wundi.” Ikiganiro cyabanje cyagaragaje gukanguka mu gicuku kw’ubwoko bw’Imana, bugereranywa na Zekariya. Ikiganiro cyabanje cyashimangiye kenshi icyifuzo cy’ubwoko bw’Imana mu minsi y’imperuka cyo gusobanukirwa abo batangabuhamya babiri bo mu Ibyahishuwe igice cya cumi na kimwe ari bo. Ikiganiro cyabanje cyagaragaje ko Zerubabeli ahagarariye umurimo wo mu gikorwa cya mbere kandi n’umurimo wo mu gikorwa cya nyuma. Cyagaragaje ko “amaboko” ya Zerubabeli (agereranya imbaraga za kimuntu) yagombaga gushyiraho ibuye ry’urufatiro n’iry’umutwe, nyamara umurimo w’amaboko ye warangijwe kandi urangizwa gusa n’imbaraga ziva ku Mana z’Umuhumuriza.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Ikiganiro cyakurikiyeho, kigomba gushyirwa hejuru y’ikiganiro cyabanje, kigaragaza yuko igihe “amaboko ya Zerubabeli” arangiza umurimo, ni bwo ubwoko bw’Imana bwo mu minsi y’imperuka “buzamenya yuko Uwiteka” “yatumye” Gaburiyeli, umucyo utanga umucyo, “ku” bwoko bw’Imana. Bazamenya uburyo bw’itumanaho ryo mu ijuru ari bwo kuri kwa mbere kugereranywa mu isano n’Ibyahishuwe bya Yesu Kristo. Kwanga ubutumwa n’umurimo bya Zerubabeli, ni ukwanga ubutumwa buva kuri Gaburiyeli, ubwo yahawe na Kristo, na We na bwo yabuherewe kuri Data.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Nuko ibyiciro bibiri by’abaramya bisobanurwa. Icyiciro kimwe “cyasuzuguye umunsi w’ibintu bito?” Ikindi cyiciro “kizanezerwa” ubwo “bazabona umurongo upima mu kuboko kwa Zerubabeli hamwe n’ayo arindwi” ari yo “maso y’Uwiteka, yiruka hirya no hino mu isi yose.” Abasuzugura umunsi w’ibintu bito basuzugura umurimo w’amateka wa William Miller, nk’uko ushushanywa n’“umurongo upima.” Batandukanywa n’abanezerwa iyo babonye “umurongo upima” mu maboko ya Zerubabeli. “Umurongo upima” wa Zekariya ni ibuye ry’inyubako ritera ugucikamo ibice. Icyiciro kimwe gisuzugura “umurongo upima,” kuko cyanga kubona ko “umurongo upima” uri mu kuboko kwa Zerubabeli uri kumwe n’“ayo arindwi.” Ijambo “arindwi” riri kumwe n’“umurongo upima,” ni ryo jambo rimwe ry’Igiheburayo ryahinduwemo “inshuro ndwi” mu Balewi makumyabiri na gatandatu.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Nuko Zekariya yongera kuvuga ko, igihe akangutse, atazi abo batangabuhamya babiri ari bo. Ni cyo gituma yongera kubaza ati: “Iyi miti ibiri y’imyelayo ni iki?” Arongera kubisubiramo, abaza ati: “Aya mashami abiri y’imyelayo, anyuze muri ya miyoboro ibiri ya zahabu, asohora muri yo ubwayo amavuta ya zahabu, ni iki?” Nuko Gaburiyeli ashimangira icyo kibazo, yongera gusubiza ikibazo cya Zekariya akoresheje ikindi kibazo ati: “Mbese ntuzi ibyo ari byo?” Zekariya arasubiza ati: “Oya.” Hanyuma Gaburiyeli aravuga ati: “Aba ni ba basutsweho amavuta babiri, bahagarara iruhande rw’Umwami w’isi yose.”

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Igice gitangirana na Gaburiyeli akangura Zekariya amukura mu bitotsi. Ni cyo gituma Zekariya ahagarariye ba bakobwa b’abageni bakangurwa mu gicuku, kandi igihe abo bakobwa b’abageni bakangurwa, bahagararirwa nk’abafite umutwaro uremereye cyane wo gusobanukirwa icyo abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe bahagarariye. Ibitabo byose bya Bibiliya bihurira kandi bigasorezwa mu gitabo cy’Ibyahishuwe. Abahanuzi bose bahuriza hamwe, kuko Imana atari yo nyir’akajagari. Abahanuzi bose bavuga cyane ku minsi y’imperuka kurusha iminsi babayemo.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Gaburiyeli akoresha ihame rya Alufa na Omega agaragaza ko Zerubabeli ari we uzatangiza kandi akarangiza umurimo wo kubaka urusengero. Umurimo we ugereranywa no gushyiraho ibuye ry’urufatiro mu ntangiriro n’ibuye ryo ku mutwe ku iherezo. Zerubabeli ahagarariye urugendo rw’Abamilerite n’urugendo rwa Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Icyo Gaburiyeli ageza kuri Zakariya ni uko umurimo w’Ijwi ryo mu Gicuku, haba mu rugendo rwa marayika wa mbere cyangwa mu rugendo rwa marayika wa gatatu, usohozwa n’imbaraga z’Umwuka Wera.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Mu gihe baryamye bapfuye mu muhanda, isi yishimiye imirambo yabo; ariko igihe bazukaga, isi iratinya maze bo barishima. Bishima kuko babona urusumbazambuga rw’izo “nshuro ndwi” mu kuboko kwa Zerubabeli. Urwo rusumbazambuga ni ibuye ryubakwaho, ritandukanya abanyabwenge n’abapfapfa.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zekariya ntavuga ati “barindwi,” ahubwo aravuga ati “abo barindwi.” Babona imyaka ibihumbi bibiri na magana atanu na makumyabiri yo gutatanywa. Ijambo ryahinduwemo ngo “barindwi” ni ryo jambo rimwe ryahinduwemo ngo “inshuro ndwi” mu gitabo cy’Abalewi makumyabiri na gatandatu, kandi rihagarariye “umuvumo” w’uburetwa wazanywe ku bwami bwombi bwa Isirayeli, ubw’amajyaruguru n’ubw’amajyepfo. Igitabo cya Daniyeli kigaragaza ko “abo barindwi” ari uburakari bwa mbere n’ubwa nyuma.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Ibuye ry’urufatiro ryashyizweho na William Miller ryari “ibihe birindwi,” kandi ibuye ryo ku mutwe ryashyizweho n’umuryango w’umumarayika wa gatatu ni “ibihe birindwi.” Abanezerwa iyo babonye “biriya birindwi” mu gukanguka kw’Induru yo mu Gicuku yo mu minsi y’imperuka, bazabona ugucikamo ibice no gutandukanywa kw’icy’igiciro n’icy’ubugome. Icy’igiciro kizanezerwa uko kizagenda cyinjira mu bumwe bwuzuye, kandi icy’ubugome kizamenya bitinze ko kidafite amavuta yamanukaga anyuze mu miyoboro ibiri ya zahabu. Ukuri gutera umunezero ku itsinda rimwe kuzaba ibuye risitaza ku rindi tsinda, nubwo kwari kuboneka ngo kubonwe n’abari bose biteguye kubona.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Nk’uko “ibihe birindwi” byabaye ikigeragezo mu ntangiriro mu 1856, ubwo U-Adiventisime w’i Filadelifiya wahindurirwaga mu U-Adiventisime w’i Lawodikiya, ni ko “ibihe birindwi” byongeye kuba ikigeragezo ku mperuka, aho nyine U-Adiventisime w’i Lawodikiya ahindurirwa mu U-Adiventisime w’i Filadelifiya. Ikigeragezo cyo mu ntangiriro cyananiwe mu 1863, binyuze mu kwanga inyigisho ya Bibiliya y’“ibihe birindwi.” Abananirwa icyo kigeragezo ku mperuka mu 2023, bazabiterwa no kwanga ubunararibonye busabwa n’umuti ugaragazwa n’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Byari ngombwa kumenya ko igitabo cya Daniyeli gishyigikira mu buryo bwuzuye “ibihe birindwi,” mbere y’uko dutangira gusuzuma ubutumwa bw’ubuhanuzi bwo mu bice bitandatu bya mbere by’igitabo cya Daniyeli, kuko igice cya kane n’icya gatanu bivuga iby’“ibihe birindwi,” kandi bigaragaza intangiriro n’iherezo by’amahembe abiri y’inyamaswa yo ku isi ivugwa mu Ibyahishuwe igice cya cumi na gatatu.

We will begin our consideration of those first six chapters in the next article.

Mu nyandiko ikurikira tuzatangira gusuzuma ibyo bice bitandatu bya mbere.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> Umucyo Daniyeli yahawe n’Imana wari waragenewe by’umwihariko iyi minsi y’imperuka. Iyerekwa yabonye ku nkengero z’Ulai na Hidekeli, inzuzi zikomeye zo muri Shinari, ubu riri gusohozwa, kandi ibyabaye byose byahanuwe bizasohora bidatinze.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Mutekereze ku mimerere y’ishyanga ry’Abayuda igihe ubuhanuzi bwa Daniyeli bwatangwaga.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Nimutange igihe kirenzeho cyo kwiga Bibiliya. Ntabwo dusobanukirwa Ijambo uko twagombye. Igitabo cy’Ibyahishuwe gitangirana n’itegeko ridusaba gusobanukirwa inyigisho gikubiyemo. Imana iravuga iti: ‘Hahirwa usoma, hahirwa n’abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswemo: kuko igihe kiri bugufi.’ Igihe twe nk’ubwoko tuzasobanukirwa icyo iki gitabo kitubwira, hazaboneka muri twe ububyutse bukomeye. Ntabwo dusobanukirwa byuzuye amasomo cyigisha, nubwo twarahawe itegeko ryo kugishakashaka no kucyiga.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “Mu bihe byashize abigisha batangazaga ko Daniyeli n’Ibyahishuwe ari ibitabo bifunze, maze abantu babitera umugongo. Umwenda wo kwikingiriza, kubera ko wasaga n’ufite ubwiru, watumye benshi batinyuka kuwuterura, Imana ubwayo yawukuye kuri ibyo bice by’Ijambo ryayo. Izina ubwaryo, ‘Ibyahishuwe,’ rinyuranya n’imvugo ivuga ko ari igitabo gifunze. ‘Ibyahishuwe’ bisobanura ko hari ikintu cy’ingirakamaro gihishuwe. Ukuri kuboneka muri iki gitabo kugenewe abariho muri iyi minsi y’imperuka. Duhagaze aho umwenda wo kwikingiriza ukuwe ahari ibyera by’ibintu byera. Ntidukwiriye guhagarara inyuma. Dukwiriye kwinjira, atari dufite ibitekerezo byo kutitwararika no gusuzugura ibyera, cyangwa intambwe z’ubwihutirwe, ahubwo twinjirane kubaha no gutinya Imana. Twegereje igihe ubwo ubuhanuzi bwo mu gitabo cy’Ibyahishuwe buzasohozwa.” Testimonies to Ministers, 113.

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