The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, uhereye ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika, ni cyo gihe cy’ubuhanuzi aho iyerekwa ryose ry’Ijambo ry’Imana risohoreramo mu minsi y’imperuka.

Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

Nuko ubabwire uti: Uku ni ko Uwiteka Imana avuga iti: Nzatuma uyu mugani uhagarara, kandi ntibazongera kuwukoresha nk’umugani muri Isirayeli; ahubwo uzababwire uti: Iminsi iregereje, n’isohozwa rya buri yererekwa. Ezekiyeli 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Muri uwo murongo, marayika wa gatatu yongeye kuza, kandi muri uko kuza kwe agereranywa no kuza kwa marayika wa gatatu ku wa 22 Ukwakira 1844 kugeza ku bugome bwo kwigomeka bwo mu 1863. Ukwigomeka kwo mu 1863 kwagereranyijwe no kwigomeka kwa mbere kwa Isirayeli ya kera i Kadeshi, bityo kugereranywa n’amateka yose uhereye ku kwambuka Inyanja Itukura kugeza ku kwigomeka kwa mbere i Kadeshi. Ukwigomeka kwa mbere i Kadeshi kwashushanyaga ukwigomeka kwa kabiri i Kadeshi, bityo umurongo uva ku rupfu rwa Aroni ukageza ku kwigomeka kwa kabiri i Kadeshi usubirwamo mu murongo wo gushyirwaho ikimenyetso.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Byongeye kwisubiramo mu mateka y’Abamilerite, kuva mu 1840 kugeza mu 1844, byashushanyijwe n’umubatizo wa Kristo ukageza ku musaraba, kandi byanahagarariye amateka ahera ku musaraba kugeza ku guterwa amabuye kwa Sitefano. Umurongo ku wundi, buri muhanuzi wo mu bihe bya kera yavugaga iby’iki gihe kurusha iminsi yabagamo.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Buri muhanuzi wo mu bihe bya kera yavuze ibyerekeye igihe cyacu kuruta uko yavugiye igihe cye bwite, bityo ubuhanuzi bwabo bukaba bukiriho kandi bukadufitiye imbaraga. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bibiliya yakusanyije kandi ihurije hamwe ubutunzi bwayo ku bw’iki gisekuru cya nyuma. Ibyabaye byose bikomeye n’ibikorwa byose bikomeye kandi by’igikomeye by’amateka yo mu Isezerano rya Kera byabaye, kandi birimo birisubiramo mu itorero muri iyi minsi ya nyuma.” Selected Messages, igitabo cya 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Igisekuru cya nyuma” ni igisekuru cyatoranijwe cya Petero, ari cyo cya bamwe ibihumbi ijana na mirongo ine na bine, kandi batoranywa uhereye ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba, aho bazaherako baterurwa nk’ikimenyetso. “Ibyabaye byose,” si bimwe gusa, ahubwo “ibyabaye byose bikomeye n’ibikorwa byose bikomeye byera” byo mu Ijambo ry’Imana, “birimo kwisubiramo” mu “gisekuru cya nyuma” cy’“itorero” ryo mu “minsi y’imperuka.” Mu murongo wo gushyirwaho ikimenyetso, ibitabo byose bya Bibiliya bihurira hamwe kandi bikarangiriramo.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

“Mu Ibyahishuwe ni ho ibitabo byose bya Bibiliya bihurira kandi bigasorezwa. Aha ni ho hari inyunganizi y’igitabo cya Daniyeli. Kimwe ni ubuhanuzi; ikindi ni ihishurirwa. Igitabo cyari gifunzwe ikimenyetso si Ibyahishuwe, ahubwo ni cya gice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka. Marayika yategetse ati: ‘Ariko wowe, Daniyeli, bumba ayo magambo, ushire ikimenyetso kuri icyo gitabo, kugeza mu gihe cy’imperuka.’ Daniyeli 12:4.” Ibyakozwe n’Intumwa, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

“Igice cy’ubuhanuzi bwa Daniyeli cyerekeye iminsi y’imperuka,” cyakuwemo ikimenyetso, ni byo byerekanywe Daniyeli hafi y’inzuzi ebyiri zikomeye zo muri Shinari, Ulayi na Hidekeli. Ibyo byerekanywe bihagarariye Daniyeli igice cya munani, umurongo wa cumi na gatatu n’uwa cumi na kane, ndetse n’igice cya cumi na rimwe, umurongo wa mirongo ine kugeza kuri mirongo ine n’itanu. Igihe cyo gushyirwaho ikimenyetso kw’abanyagihumbi ijana na mirongo ine na bane ni amateka aho Kristo, nk’Umutambyi Mukuru wo mu ijuru, ashyira iteka ikimenyetso ku batowe b’igisekuru cya nyuma, akabashyira mu isano igizwe n’ubumana n’ubumuntu. Umurongo wa mirongo ine wo muri Daniyeli igice cya cumi na rimwe ugaragaza isano iri hagati y’ikiyoka, ya nyamaswa, n’umuhanuzi w’ibinyoma, bo bose hamwe ubu bayobora isi bayerekeza kuri Harumagedoni, nk’uko bigaragazwa n’amateka y’ihembe rya Repubulikanisimu riri kuri ya nyamaswa yo ku isi, itegeka nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya mu gihe cy’amateka y’uwo murongo wa mirongo ine. Uwo murongo wa mirongo ine kandi ugaragaza itandukanywa ry’abanyabwenge n’abapfu, risobanura amateka y’ihembe rya Giporotesitantisimu muri ayo mateka nyene, ritangira mu mwaka wa 1798 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Ibitabo byose bya Bibiliya “bihurira kandi bikarangirira” mu gitabo cy’Ibyahishuwe, kandi iyo bihuriye hamwe, igitabo cy’Ibyahishuwe “cyuzuza” igitabo cya Daniyeli, kandi ijambo “kuzuza” risobanura kugeza ku butungane bwuzuye. Mu gihe cyo gushyirwaho ikimenyetso kw’abo ijana na mirongo ine na bane, nk’uko bigaragazwa mu gitabo cy’Ibyahishuwe, ubuhanuzi bwa Daniyeli bwafunguwe mu minsi y’imperuka bugera ku butungane bwuzuye, igihe buhurizwa hamwe umurongo ku wundi murongo, hejuru y’umurongo w’amateka ugaragazwa mu gice cya cumi n’umunani cy’Ibyahishuwe, utangirana n’ijwi ryo mu mirongo ya mbere kugeza ku wa gatatu, ugasozwa n’ijwi rya kabiri ryo ku murongo wa kane.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Ukutungana kw’iyerekwa ry’ubuhanuzi rihagarariwe n’Umugezi wa Hidekeli mu gitabo cya Daniyeli, guhagarariye ukutungana kw’iyerekwa ryo hanze ry’abanzi b’ubwoko bw’Imana basiribanga ubuturo bwera n’ingabo. Ukutungana kw’iyerekwa ry’ubuhanuzi rihagarariwe n’Umugezi wa Ulayi mu gitabo cya Daniyeli, guhagarariye ukutungana kw’iyerekwa ryo imbere rya Kristo ugaragara mu bwoko Bwe, igihe asohoje isezerano ry’isezerano ryo guhuza ubumana n’ubumuntu ku gisekuru cya nyuma cyatoranyijwe.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Amateka y’ishyirwaho ikimenyetso yibanda ku ihembe rya Repubulika ry’inyamaswa yavuye mu isi, atangirana n’igihe iyo nyamaswa y’isi yavugaga Patriot Act mu mwaka wa 2001, kandi agasozwa no kuvuga kwagereranyijwe n’Amategeko y’Abanyamahanga n’ay’Ubwigomeke yo mu 1798, ayo mu Ibyahishuwe igice cya cumi na gatatu agereranywa nk’aho inyamaswa y’isi ivuga nk’ikiyoka. Amategeko y’Abanyamahanga n’ay’Ubwigomeke yo mu 1798, agereranya iherezo ry’umurongo watangijwe no kuvuga kw’Itangazo ry’Ubwigenge mu 1776. Hagati muri icyo gihe cy’amateka y’ubuhanuzi, inyamaswa y’isi yavugishije Itegeko Nshinga gutangira gukurikizwa mu 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Ukuvuga kwa 1776 guhuza n’ukuvuga kw’Itegeko rya Patriot Act, kandi Amategeko y’Abanyamahanga n’Ayo Guhana Ibyaha by’Ubushotoranyi agaragaza itegeko ryo ku cyumweru rizaza bidatinze muri Leta Zunze Ubumwe z’Amerika. Hagati muri ayo mateka hagomba kubonekamo ukundi kuvuga guhuza na 1789. Ijwi rya mbere ryo mu Byahishuwe igice cya cumi n’umunani, umurongo wa mbere kugeza ku wa gatatu, rigaragazwa mu buryo bugaragara ko ryageze igihe inyubako nini z’Umujyi wa New York zasenywaga. Ijwi rya kabiri ryo ku murongo wa kane, na ryo rigaragazwa mu buryo bugaragara ko ari itegeko ryo ku cyumweru rigiye kuza bidatinze. Ayo majwi yombi ni amajwi y’Imana, kuko yombi ari ijwi ry’umumarayika ugomba kumurikisha isi ikuzo rye, uwo Mushiki wa White agaragaza ko ari marayika wa mbere wo mu Byahishuwe cumi na bine. Yesu yari marayika wa mbere, kandi buri gihe yerekana iherezo ry’ikintu akoresheje intangiriro yacyo, bityo akaba ari na marayika wa gatatu, ari we marayika umurikirisha isi ikuzo rye.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Marayika wa mbere agaragazwa no mu Ibyahishuwe igice cya cumi, amanuka ku wa 11 Kanama 1840, bityo agashushanya mbere ukumanuka kwa marayika ku wa 11 Nzeri 2001. Mushiki waacu White avuga mu buryo butaziguye ko marayika wamanutse mu gice cya cumi, yari “utari undi muntu usumba bose keretse Yesu Kristo.” Amajwi ya mbere n’aya kabiri yo mu Ibyahishuwe cumi n’umunani, ni ijwi rya Kristo. Ayo mateka yashushanyijwe mbere na 1776, 1789 na 1798, igihe inyamaswa yo ku isi yavugaga incuro eshatu. Ijwi rya Kristo rivuga hagati y’ayo majwi abiri yo mu Ibyahishuwe cumi n’umunani, ni igihe avugira mu Ibyahishuwe igice cya cumi n’umwe.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Nuko nyuma y’iminsi itatu n’igice, Umwuka w’ubugingo uturuka ku Mana ubinjiramo, bahagarara ku birenge byabo; maze ubwoba bwinshi bugwa ku babibonye. Nuko bumva ijwi rirenga riturutse mu ijuru ribabwira riti: Nimuzamuke muze hano. Bazamukana mu ijuru mu gicu; kandi abanzi babo barabitegereza. Ibyahishuwe 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

Muri Nyakanga 2023, ijwi rivuye mu ijuru (ijwi rya Kristo) ryatangiye kuzura ba batangabuhamya babiri bari bariciwe mu mihanda n’ikiyoka kitemera Imana cyavuye ikuzimu hatagira epfo na ruguru. Muri icyo gihe ni bwo ibibazo bifitanye isano n’Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika byabaye ingingo y’ubuhanuzi, kuko ku ijwi rikurikiyeho, rigereranywa na 1798, Itegeko Nshinga rizakurwaho burundu. Buri kimenyetso muri bitatu byo mu 1776, 1789 na 1798, gihura n’amajwi atatu y’Imana yashyizweho ikimenyetso nka 11 Nzeri 2001, Nyakanga 2023, n’itegeko ryo ku Cyumweru rigiye kuza bidatinze.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Izo ntambwe eshatu zihura n’intambwe eshatu z’ishyano rya gatatu, rigereranywa na tariki ya 11 Nzeri 2001, iya 7 Ukwakira 2023, n’itegeko ryo ku cyumweru rigiye kuza bidatinze, ubwo impanda ya karindwi, ari yo Shyano rya gatatu, izaza gitunguranye mu isaha y’“umutingito ukomeye”. Mu mwaka wa 2023, ihinduka ry’amahembe yombi y’inyamaswa yo mu isi ryaratangiye, nk’uko byagereranyijwe n’inzozi z’ibanga za Nebukadinezari. Inzozi za Nebukadinezari zo mu gice cya kabiri zari ibanga Imana yonyine yashoboraga guhishura, kandi yarizihishuriye abari batsinze ikigeragezo cya mbere kigereranywa mu gice cya mbere cya Daniyeli.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Daniyeli na ba batatu b’intwari bo mu gice cya mbere batsinze ikigeragezo cya mbere, ni bo bahisemo kurya ibyokurya byo mu ijuru bakanga indyo y’i Babuloni. Ni bo bahagarariwe na Yohana mu Ibyahishuwe igice cya cumi, abafata agatabo gato bakakavana mu kuboko kwa marayika, uwo utari undi muntu uwo ari we wese keretse Yesu Kristo, maze bakarya ubutumwa bukarimo. Ni bo abo muri Yohana igice cya gatandatu, bahisemo kurya umubiri no kunywa amaraso bya manu yo mu ijuru, byo urundi rwego rwanze, maze icyo gihe ruhindukira ruva kuri Kristo ntirwongera kugendana na We ukundi iteka ryose, mu gice cya GATANDATU, umurongo wa MIRONGO ITANDATU N’ITANDATU.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Muri uwo murongo Kristo yigishirizaga i Galilaya, bisobanura “igifashi” cyangwa “aho ibintu bihindukira”. Aho ni ho yagejeje ubutumwa bwa manu yo mu ijuru, iyo abigishwa be bagombaga kurya, nk’uko Yohana yari yarariye mu Ibyahishuwe igice cya cumi, kandi nk’uko Ezekiyeli yari yarariye mu gice cya gatatu, na Yeremiya akarya mu gice cya cumi na gatanu. Amateka yashushanywaga na Yohana mu Ibyahishuwe igice cya cumi, igihe yariye agatabo gato, yashushanyaga amateka y’Abamilerite kuva mu 1840 kugeza mu 1844, ariko arushaho by’umwihariko gushushanya igihe cyo gushyirwaho ikimenyetso kw’ibihumbi ijana na mirongo ine na bine kurusha amateka y’Abamilerite. Ibi bigaragarira muri icyo gice kubera amabwiriza Yohana yahawe ubwo yabwirwaga kurya agatabo gato.

And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

Nuko ndajya kuri wa mumarayika, ndamubwira nti: Mpa agatabo gato. Arambwira ati: Gafate ukarye; kazakurya mu nda, ariko mu kanwa kawe kazaryoha nk’ubuki. Ibyahishuwe 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Muri uwo murongo, Yohana yabwiwe imbere y’igihe c’ukuyakira no kurya agatabu gatoya, ibizoshitswa n’ubutumwa yari agiye kurya. Abamileyeri ntibatahuye imbere y’igihe ivyabaye biryoshe kandi birura vyari kuzana n’isohozwa ry’amateka ry’ico Yohana yariko aragereranya mu murongo wabo w’amateka y’ubuhanuzi. Ariko ibihumbi ijana na mirongo ine na bine bo barabibwiwe imbere y’igihe, kandi basabwa kubimenya. Iyo Yohana ashushanya canke amateka y’umugendo w’umumarayika wa mbere canke amateka y’umumarayika wa gatatu, ubwo butumwa buvyara imigwi ibiri y’abaramyi, hanyuma bugasozwa no gutuntura kurura. Igihe Yeremiya yarira agatabu gatoya, yaciye yanka kwifatanya n’“ikoraniro ry’abashinyaguzi.”

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Sinicaye mu iteraniro ry’abakobanyi, kandi sinanezerwaga; nicaye jyenyine kubera ukuboko kwawe, kuko wanyujujemo uburakari. Yeremiya 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Igihe Ezekiyeli yariye igitabo gito, yabwiwe gutanga ubutumwa ku bagarariji bo mu nzu ya Isirayeli, batari kwumva.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

Arongera arambwira ati: Mwana w’umuntu, rya icyo ubona; rya uyu muzingo, hanyuma ugende uvugishe inzu ya Isirayeli.... Ariko inzu ya Isirayeli ntizakumva; kuko batanyumva: kuko inzu yose ya Isirayeli ari intagondwa kandi ifite imitima inangiye. Ezekiyeli 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Igihe Kristo yatangaga umutsima wo mu ijuru, wari umubiri We n’amaraso Ye, awuha itorero rye ry’i Galilaya, abari bo mu rwego rw’abamuvuyemo ntibongera kugendana na We ukundi, kandi kuba ibi byarabereye mu gice cya GATANDATU, umurongo wa MIRONGO ITANDATU N’ITANDATU, bigaragaza yuko kurya ari ikigeragezo cya mbere mu nzira y’ibigeragezo bitatu, gitangirana no kumanuka kw’umumarayika. Ikigeragezo cya kabiri ni aho ibyiciro byombi bigaragarizwa, haba mu itandukaniro riri hagati ya Ezekiyeli n’inzu ya Isirayeli ifite umutima unangiye, cyangwa abakobwa b’inkumi b’abanyabwenge n’ab’abapfu bo mu ntangiriro no ku iherezo by’Abadiventisime, cyangwa Yeremiya n’iteraniro ry’abakobanyi, cyangwa Daniyeli na ba bagabo batatu b’intwari mu itandukaniro n’abanyabwenge b’i Babuloni mu gice cya kabiri cya Daniyeli.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Mu murongo wa Yohana igice cya gatandatu, ukugera i Galilaya ni ku wa 11 Nzeri 2001. Ubutumwa bwo kurya umubiri no kunywa amaraso ni amateka amaherezo aganisha ku itegeko ryo ku Cyumweru rigiye kuza vuba. “Uri icyo urya,” nk’uko bigaragazwa na Daniyeli na ba bandi batatu b’intwari mu gice cya mbere; kandi no muri Yohana igice cya gatandatu, abahisemo kurya umubiri wa Kristo no kunywa amaraso Ye, bahindutse ishusho y’icyo bariye. Bahindutse ishusho ya Kristo, mu gihe irindi tsinda ryahindukiye rikareka kugendana na Kristo ryagaragaje ishusho y’inyamaswa. Itsinda rimwe ryari ishusho y’Umuremyi, irindi rikaba ishusho y’ibyaremwe. Yohana igice cya gatandatu yongerera ku wa 11 Nzeri 2001 ubusobanuro bwa “Galilaya,” kuko ubusobanuro bwayo ari “igifashi,” bityo hakarangwa ingingo yo guhindukira ku bigishwa. Mbese bari guhindukirira indyo yo mu ijuru cyangwa indyo ya Babuloni? Ni mu bihe by’impinduka z’ubuhanuzi Kristo agaragaza umucyo w’igihe gikurikiraho, nk’uko byagereranyijwe no kumanuka Kwe mu 2001, igihe isi yamurikirwaga n’ubwiza Bwe.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Mu mateka ya kera harimo amasomo akwiriye kwigirwaho; kandi ayo ni yo abantu bashyirwaho umutima, kugira ngo bose basobanukirwe yuko Imana ikora muri iki gihe ikurikije inzira nk’izo yahoranye. Ukuboko kwayo kugaragarira mu murimo wayo no mu mahanga muri iki gihe, nk’uko kwahoze kugaragara uhereye igihe ubutumwa bwiza bwabanje kwamamazwa kuri Adamu muri Edeni.”

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Habaho ibihe biba impinduka zikomeye mu mateka y’amahanga n’ay’itorero. Mu butungane bw’Imana, iyo ibyo bihe by’ibikomeye bitandukanye bigeze, umucyo ukwiriye icyo gihe uratangwa. Iyo wakiriwe, habaho gutera imbere mu by’umwuka; iyo wanze kwakirwa, hakurikiraho gusubira inyuma mu by’umwuka no kurobanuka burundu. Umwami mu Ijambo rye yahishuye umurimo w’ubutumwa bwiza ukorwa ushize amanga nk’uko wakomeje gukorwa mu bihe byahise, kandi uko uzakorwa mu gihe kizaza, kugeza ku rugamba rwa nyuma, ubwo ibikoresha bya Satani bizagira inyeganyega yabyo ya nyuma itangaje.” Bible Echo, 26 Kanama 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Imana ihora ikorera ku murongo umwe w’amateka ya kera, kandi ntihinduka na rimwe. Hariho “ibihe byo guhindukira” (Galilaya), ari byo “ibihe by’amakuba akomeye,” kandi muri ibyo “bihe byo guhindukira” ni ho “umucyo w’icyo gihe utangirwa.” Umucyo w’igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine watanzwe mu gihe cy’amakuba akomeye cyatangiye ku wa 11 Nzeri 2001. Uwo mucyo iyo “wakiriwe, habaho gutera imbere mu by’umwuka; iyo wanze kwakirwa, hakurikiraho gusubira inyuma mu by’umwuka no kurobanuka kw’ubwato.” Umucyo ubyara ibyiciro bibiri by’abaramya. Umucyo ukurikira igihe cyo guhindukira ugereranya ubutumwa butanga ibyiciro bibiri by’abaramya.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Igice cya kabiri cy’Igitabo cya Daniyeli kigaragaza ikigeragezo cya kabiri, ari cyo kigeragezo gikurikira ikigeragezo cy’ibyokurya cyo mu gice cya mbere. Mu murongo wa mbere w’igice cya mbere cya Daniyeli, u Buyuda bwari bumaze kuneshwa na Nebukadinezari, wahise aba ubwami bwa mbere bwo mu buhanuzi bwa Bibiliya. Icyo cyari igihe gikomeye cyo guhindukira mu mateka y’amahanga no mu mateka y’itorero; cyari ikibazo gikomeye, maze urumuri rw’ikigeragezo cy’ibyokurya ruhita rutangwa. Daniyeli na ba bandi batatu b’intore batsinze icyo kigeragezo, hanyuma mu gice cya kabiri bongeye guhagararira abatsinze ikigeragezo cya kabiri. Ikigeragezo cya kabiri cyari ikigeragezo cyerekeye ibanga ritari rizwi n’umuntu n’umwe, ndetse na Nebukadinezari ubwe ataririzi.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Ikimenyetso cy’igeragezwa cyari ishusho yo mu nzozi za Nebukadinezari. Cyari ikigeragezo cy’ubuzima n’urupfu ku byerekeye ishusho nta muntu n’umwe wari azi. Iyo shusho yagaragazaga ubwami buvugwa mu buhanuzi bwa Bibiliya, kandi mu bice bya karindwi n’icya munani bya Daniyeli, ubwo bwami bumwe bwo muri Daniyeli 2 bugaragazwa nk’inyamaswa. Ikigeragezo cya Nebukadinezari cyari ikigeragezo cy’“ishusho y’inyamaswa”, kizaba mu minsi y’imperuka, mu gihe cy’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Mu minsi y’imperuka, kuremwa kw’ishusho y’inyamaswa ni ikigeragezo gikomeye ku bwoko bw’Imana, bugereranywa na Daniyeli n’abasore batatu b’intwari. Ni cyo kigeragezo bagomba gutsinda mbere y’uko bashyirwaho ikimenyetso, bityo rero ni ubutumwa bw’ikigeragezo cyo gushyirwaho ikimenyetso butuma haboneka itsinda ryakira ikimenyetso cy’Imana kandi rikagaragaza ishusho y’Imana, cyangwa itsinda ryakira ikimenyetso cy’inyamaswa, bityo rikagaragaza ishusho y’inyamaswa. Mu gice cya kabiri cya Daniyeli, ubutumwa bw’ishusho y’inyamaswa bwari bwarashyizweho ikimenyetso kugeza mu gihe cy’amateka ubwo bwabaga ikibazo cy’ubugingo n’urupfu. Ishusho ya Nebukadinezari yasobanuwe neza n’Abamilerite, ariko mu mateka yo gushyirwaho ikimenyetso, ukuri kw’ibanga gufitanye isano n’ishusho ya Nebukadinezari gukurwaho ikimenyetso, ariko ku bayakiriye gusa ubutumwa bwagombaga kuribwa igihe cyo guhindukira cyageraga.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Iyo byokurya ni ubutumwa bw’imvura y’itumba bwatangiye igihe marayika wo mu Ibyahishuwe 18 yamanukaga, kandi ubutumwa bw’imvura y’itumba ni uburyo bw’umurongo ku wundi. Hatabayeho kurya ukwo kuri, ubutumwa bw’ibanga bw’iremwa ry’igishushanyo cy’inyamaswa ntibushobora kubonwa.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen White yeretswe “mu buryo bugaragara, ko ishusho y’inyamaswa izashingwa igihe cy’igeragezwa kitararangira.” Ubutumwa bw’ishingwa ry’ishusho y’inyamaswa muri Daniyeli 2 bugaragaza ishingwa ry’iyo shusho ryagombaga kugaragara gusa mu mateka yakurikiyeho nyuma y’“igihe cy’impinduka”, ubwo umucyo wari kuba umaze gutangwa. Ibyo ubu byumvikana ku byerekeye ishusho ya Nebukadinezari ni uko itagaragaje gusa ubwami bune bwa mbere bw’ubuhanuzi bwa Bibiliya, ahubwo yagaragaje ubwami umunani bwose, kandi uko gusobanukirwa gutanga ishingwa rishya ry’ishusho-y’inyamaswa.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Ukwo kuri kugaragaza ko ya nyamaswa ya munani, ari umwe muri za ndwi, kandi gukomeza kukagaragaza ko Leta Zunze Ubumwe z’Amerika, ari zo zibanza kurema ishusho ya ya nyamaswa, hanyuma zigahatira isi yose gukora uko ni ko, zizagira imiterere y’ubuhanuzi ya ya nyamaswa zirema ishusho yayo. Iyo shusho ikubiyemo ko ari iya munani, ikaba ari umwe muri za ndwi, kandi mu mateka y’amajwi atatu ya Kristo, ni yo ishyira ikimenyetso ku mpinduka ikomeye yo ku wa 11 Nzeri 2001, ijwi rya 2023 rihamagarira amagufa y’abapfuye yumye y’abahamya babiri guhaguruka ku birenge byayo, n’ijwi ry’umuhamagaro wo kuva muri Babuloni.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Ijwi ryo mu mwaka wa 2023 ni ijwi rigaragaza ibanga ry’ishusho ya Nebukadinezari n’igihe ivugira.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

Ku wa 11 Nzeri 2001 hagereranya igihe gitangirira aho, kikazarangirira ku wa 18 Nyakanga 2020. Igihe cy’ijwi rya kabiri ryo mu gice cya cumi na kimwe, kigereranya igihe kuva ku wa 18 Nyakanga 2020 kugeza ku ijwi rya gatatu ku itegeko rya vuba ryo ku Cyumweru. Igihe cya kabiri gitangirira ku wa 18 Nyakanga 2020, gikubiyemo ikimenyetso cy’igihe cyo ku wa 3 Ugushyingo 2020, n’ikimenyetso cy’igihe cyo ku wa 6 Mutarama 2021, igihe abari bishe abagabo babiri b’abahamya batangiye kwishima no kohererezanya impano, kandi gikubiyemo Nyakanga 2023, igihe ijwi ryo mu butayu ryatangiraga kumvikanisha umuburo w’impanda ya karindwi.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

“Ku nkengero z’umugezi wa Kebari, Ezekiyeli yabonye umuyaga ukomeye usa n’aho uvuye mu majyaruguru, ‘igicu kinini, n’umuriro wizinga ubwawo, kandi umucyo wari ukigose, no hagati yacyo hakavamo igisa n’ibara rya amberi.’ Inziga nyinshi, zicengezanyamo, zagendeshwaga n’ibifite ubugingo bine. Hejuru cyane y’ibyo byose ‘hari ishusho y’intebe y’ubwami, isa n’ibuye rya safiro: no ku ishusho y’intebe y’ubwami hariho igisa n’ishusho y’umuntu uyiri hejuru.’ ‘Kandi muri ba kerubi habonetse ishusho y’ukuboko k’umuntu munsi y’amababa yabo.’ Ezekiyeli 1:4, 26; 10:8. Izo nziga zari zikomeye cyane mu mitegurire yazo ku buryo ubwa mbere wazireba zasa n’iziri mu rujijo; ariko zagendaga mu bwuzuzanye butunganye. Ibiremwa byo mu ijuru, bishyigikiwe kandi biyobowe n’ukuboko kuri munsi y’amababa ya ba kerubi, ni byo byasunikaga izo nziga; hejuru yabyo, ku ntebe y’ubwami ya safiro, hariho Uhoraho; kandi ikamije intebe y’ubwami hariho umukororombya, ikimenyetso cy’imbabazi z’Imana.”

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Nk’uko ibimeze nk’inziga byari biyobowe n’ukuboko kwari munsi y’amababa y’abakerubi, ni ko n’urujijo rukomeye rw’ibigenda mu byabaye by’abantu ruri munsi y’ubugenzuzi bw’Imana. Hagati mu ntonganya no mu mvurungano by’amahanga, Uwicaye hejuru y’abakerubi aracyayobora ibibera mu isi.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Amateka y’amahanga yagiye asimburana, buri rimwe rikuzuza igihe n’umwanya byagenewe, atabizi ahamya ukuri ko yo ubwayo atari azi icyo gusobanura kwako, aratubwira. Buri hanga na buri muntu wo muri iki gihe Imana yamugeneye umwanya muri gahunda yayo ikomeye. Muri iki gihe abantu n’amahanga barimo gupimwa n’urutsibo ruri mu kuboko kw’Uwo udakora ikosa na rimwe. Bose, kubw’ihitamo ryabo bwite, ni bo barimo kwihitiramo iherezo ryabo, kandi Imana iri gutegeka byose kugira ngo imigambi yayo iranguke.”

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

“Amateka Uwo NI JYE UKOMEYE yashyizeho ikimenyetso mu Ijambo rye, ahuza impeta imwe ikurikira indi mu ruhererekane rw’ubuhanuzi, uhereye ku iteka ryose ryo mu bihe byashize ukageza ku iteka ryose ryo mu bihe bizaza, atubwira aho turi uyu munsi mu rugendo rw’ibihe, n’ibyo bishobora gutegerezwa mu gihe kizaza. Ibyo byose ubuhanuzi bwari bwarahanuye ko bizasohora, kugeza kuri iki gihe cya none, byakurikiranwe ku mapaji y’amateka, kandi dushobora kwizera tudashidikanya yuko ibyose bikiri imbere bizasohora mu buryo bwabyo bukurikiranye.” Education, 177, 178.