The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Amateka ya 1776, 1789 na 1798 agaragaza amateka yo gushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine. Kuri buri kimwe muri ayo matariki, inyamaswa yo mu isi yaravuze. Ibyo bimenyetso bitatu by’inzira bigaragazwa n’inshuro eshatu inyamaswa yo mu isi yavuzemo, bigenda bihwanye n’amajwi atatu ya Kristo yo ku wa 11 Nzeri 2001, Nyakanga 2023, n’itegeko ry’Umunsi w’Ikiruhuko rigiye kuza vuba.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Nari ndi mu Mwuka ku munsi w’Umwami, numva inyuma yanjye ijwi rikomeye, nk’iry’impanda. Ibyahishuwe 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Buriya muri ibyo bimenyetso bitatu by’ijwi bugaragaza ukujya kurushaho gukomera k’“ivuga” rya aya makuba ya gatatu, ari na yo mpanda ya karindwi y’imbuzi; kandi impanda ni ijwi.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Rangurura n’ijwi riranguruye, ntugire icyo ureka, uzamure ijwi ryawe nk’impanda, kandi wereke abantu banjye ibicumuro byabo, n’inzu ya Yakobo ibyaha byayo. Yesaya 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Ijwi ryabwiwe ihembe ry’Abaporotesitanti ku wa 11 Nzeri 2001 ryari ijwi ry’abarinzi bahamagara Uwadiventisimu bw’i Lawodikiya gusubira mu nzira za kera za Yeremiya, ariko iteraniro ry’abakobanyi ryanga kuzigendamo.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Uku ni ko Uwiteka avuga ati: Muhagarare mu nzira, murebe, mubaze inzira za kera, aho inzira nziza iri, maze muyigendemo; ni bwo muzabonera imitima yanyu uburuhukiro. Ariko bo baravuga bati: Ntituzayigendamo. Kandi nabashyiriyeho abarinzi mvuga nti: Nimwumve ijwi ry’impanda. Ariko bo baravuga bati: Ntituzaryumva. Yeremiya 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Ijwi ryo muri Nyakanga, 2023 ryari ukuzuka k’umurimo wa Future for America, wari waracecetse kuva ku gutenguha kwa mbere ko ku itariki ya 18 Nyakanga 2020. Nk’uko byari bimeze ku itangazo rya Yohana ryerekeye Mesiya wari ugiye kuza vuba, no ku itangazo rya Yusitiniyani ryerekeye antikristo wari ugiye kuza vuba, Future for America yagaragaje ko ejo hazaza ha Amerika hari hafi guhindurwa iteka ryose n’itegeko ryo ku Cyumweru ryari rigiye kuza bidatinze, ndetse no kuvuza kw’impanda ya karindwi kuri iyo waymark. Ijwi ry’urangururira mu butayu ryari ijwi ryo muri Nyakanga, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani, rivugirwa ku itegeko rya vuba ryo kuramya ku Cyumweru, igihe havugira ikinyamaswa cyo ku isi nk’igisato. Aho ni ho “indogobe” ikubitirwa ubwa gatatu, maze noneho “indogobe” ikavuga. Indogobe yakubiswe nyuma gato ya 11 Nzeri 2001, nyuma ya 7 Ukwakira 2023, kandi izongera gukubitwa ku itegeko rya vuba ryo kuramya ku Cyumweru, aho izavuga. Mu buhamya bwa Balamu, yahindukirijwe ikurwa mu nzira n’umumarayika, kandi uwo mumarayika ahagarariye abamarayika bane bategetswe gufata imiyaga ine ya Isilamu, ariko ku itegeko ryo ku Cyumweru indogobe ya Isilamu ivugana ijwi ry’impanda ya karindwi, na ryo rikaba ari ishyano rya gatatu.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Aho ni ho iyerekwa rya Isilamu, ryadindijwe kuva ku wa 18 Nyakanga 2020, rivugira, kuko icyo gihe ritazongera gutinda. Mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane habamo amajwi menshi, kandi icyo gihe kibanziriza urubanza rw’ishyirwa mu bikorwa rw’Imana rutangirana n’itegeko ryo ku Cyumweru rigiye kuza vuba. Urubanza rw’ishyirwa mu bikorwa rw’Imana rugaragazwa n’abamarayika barindwi bafite inzabya ndwi. Icyo gihe gitangirana no gusukwa kwa Mwuka Wera, kandi kigereranya ugusubirwamo kwa Pentekote, ubwo Mwuka Wera yasukwaga kandi indimi z’umuriro zabereye icyo gikorwa abagabo bo kugihamya. Isukwa ryo muri iyo ngingo y’igihe ntiriba rikigabanywa ku rugero, kuko icyo gihe Mwuka Wera asukwa adafite urugero.

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

“Marayika yifatanya no gutangaza ubutumwa bwa marayika wa gatatu agomba kumurikisha isi yose ikuzo rye. Aha harahanuwe umurimo ufite ubwaguke ku isi yose n’imbaraga zidasanzwe. Umuryango wo gutegereza ukuza kwa Kristo wo mu myaka ya 1840–44 wari ukugaragaza kw’icyubahiro kw’imbaraga z’Imana; ubutumwa bwa marayika wa mbere bwagejejwe kuri buri kigo cy’ubumisiyoneri cyo mu isi, kandi mu bihugu bimwe habayeho ukwifuza gukomeye kw’iby’idini kuruta ibindi byigeze kuboneka mu gihugu icyo ari cyo cyose kuva ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; nyamara ibyo byose bizarushirizwa n’umuhaguruko ukomeye uzaba mu kuburira kwa nyuma kwa marayika wa gatatu.”

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

“Umurimo uzasa n’uwakozwe ku Munsi wa Pentekote. Nk’uko ‘imvura y’umuhindo wa mbere’ yatanzwe, mu gusukwa kwa Mwuka Wera mu itangizwa ry’ubutumwa bwiza, kugira ngo imbuto y’igiciro kidasanzwe imere, ni ko na ‘imvura y’umuhindo wa nyuma’ izatangwa ku iherezo ryabwo kugira ngo isarura ribe rigeze ku kwera.” Intambara Ikomeye, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

Ku wa 11 Nzeri 2001 ni bwo ikimenyetso cy’abo ibihumbi ijana na mirongo ine na bine cyatangiye, kandi Umwuka Wera asukwa ku rugero. Igipimo cy’uko gusukwa cyashushanyijwe mu mateka ya Pentekote, gitangirira ku kuzuka kwa Kristo, aho marayika yavugaga ati: “Mwana w’Imana, sohoka, Data araguhamagara,” nk’uko Yesu yahamagaye Lazaro ngo ave mu mva, amubwira ati: “Lazaro, sohoka.” Mu mwaka wa 2023, Kristo yahamagaye amagufwa yumye y’abahamya babiri, yari yarapfuye, ngo “sohoke.”

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Nyuma y’umuzuko wa Kristo, yabanje kuzamuka ajya kwa Se, hanyuma aramanuka nk’uko yabigenje ku wa 11 Nzeri 2001. Hanyuma agenda amurikira abigishwa be buhoro buhoro, nk’uko bigaragazwa no guhura kwe na Mariya, n’abigishwa yahuriye na bo mu nzira ijya Emawusi akabigisha, maze nyuma y’ibyo akabonekera n’abandi bigishwa bose. Mu minsi mirongo ine yabigishije mbere y’izamuka rye rya nyuma, maze nyuma y’indi minsi icumi, bose bari bahuje umutima kandi bari hamwe ahantu hamwe, maze Umwuka Wera asukwa nta rugero.

“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

“Igihe Yesu yahuraga n’abigishwa Be, yabibukije amagambo yari yarababwiye mbere y’urupfu Rwe, ko ibyanditswe byose bimwerekeyeho byagombaga gusohora mu mategeko ya Mose, no mu byahanuwe, no muri Zaburi. ‘Nuko abumburira ubwenge, kugira ngo basobanukirwe n’Ibyanditswe, arababwira ati: Ni ko byanditswe, kandi ni ko byari bikwiriye ko Kristo ababazwa, kandi akazuka ku munsi wa gatatu; kandi ko kwihana no kubabarirwa ibyaha bigomba kubwirizwa mu izina Rye mu mahanga yose, uhereye i Yerusalemu. Namwe muri abagabo bo guhamya ibyo bintu.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

Muri Nyakanga 2023, ijwi rya Yesu ryakanguriye ba bagabo babiri b’abahamya bari bapfuye, maze ritangira gukingurira abigishwa be ubwenge kugira ngo basobanukirwe n’ibintu byose byanditswe mu mategeko ya Mose (izo “nshuro ndwi”), mu bahanuzi (igishushanyo cya Nebukadinezari cy’inyamaswa), no muri Zaburi (ibyabaye kuri Mose no ku Mwana w’Intama). Umurimo we wo kwigisha watangiye ku izuka rye, kandi warushijeho gukomera mu minsi mirongo ine yakurikiyeho. Watangijwe n’icyifuzo cye cyo kurya.

And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

Nuko bo bakibura kwizera bitewe n’ibyishimo, bagatangara, arababaza ati: Hano mufite icyo kurya? Nuko bamuhereza igice cy’ifi yokeje n’ubuki bwo mu gishashara. Arabyakira, ararya imbere yabo. Arababwira ati: Aya ni yo magambo nababwiye nkiri kumwe namwe, yuko ibyanditswe byose kuri jye mu Mategeko ya Mose, no mu Bahanuzi, no muri Zaburi, bigomba gusohora. Luka 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Isengesho ryari ikimenyetso cy’ibanze mu mateka akomeje, kandi amateka kuva ku muzuko wa Kristo kugeza ubwo yazamukaga mu ijuru nyuma y’iminsi mirongo ine, yasize iminsi icumi (icumi ni ikigeragezo), kugeza kuri Pentekote, ubwo Umwuka Wera yari gusukwa nta rugero. Umuzuko We, ukuzamuka kwe mu ijuru, bikurikiwe no kongera kumanuka kwe, byerekana ku ya 11 Nzeri 2001. Nyakanga 2023 ihagarariye iherezo ry’iminsi mirongo ine, kandi iminsi icumi ikurikira Nyakanga 2023 iyobora ku itegeko ryo ku Cyumweru rigiye kuza vuba. Muri icyo gihe cya nyuma cy’iminsi icumi, ubumwe n’isengesho ni byo bimenyetso. Ubumwe bwagaragajwe n’ubuhanuzi bwa mbere bwa Ezekiyeli bwo mu gice cya mirongo itatu na karindwi, bwahurije hamwe amagufwa, imitsi n’umubiri. Ubuhanuzi bwa kabiri bwa Ezekiyeli bwari umwuka w’imiyaga ine, kandi umwuka ni ikimenyetso cy’isengesho. Muri iyo minsi icumi ya nyuma, ibihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso, nk’uko bashushanyijwe na Lazaro.

“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Iyi ni yo mpamvu yatumye atinda kujya i Betaniya. Iyi gitangaza kiruta ibindi byose, cyo kuzura Lazaro, cyagombaga gushyira ikimenyetso cy’Imana ku murimo We no ku byo Yavugaga ko ari Ubumana.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Ntabwo abakobwa b’inkumi b’abanyabwenge gusa bashyirwaho ikimenyetso cy’ikirango muri iki gitangaza cyo kwimikwamo ikamba, ahubwo n’abakobwa b’inkumi b’abapfapfa na bo bashyirwaho ikimenyetso ku ruhande rutari rwo rw’iki kibazo.

“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

“Igitangaza gikomeye kuruta ibindi byose cya Kristo—kuzura kwa Lazaro—cyari kimaze gukomeza icyemezo cy’abatambyi cyo gukuraho Yesu n’imirimo Ye itangaje ku isi, ari yo yari irimo gusenya vuba ububasha bwabo ku bantu.” Ibyakozwe n’Intumwa, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Amajwi menshi ari mu mateka yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba ni “umurongo ku murongo,” ari yo majwi y’Ijambo ry’Imana ry’ubuhanuzi, kandi ayo majwi yumvikana mu gihe aho “ingaruka ya buri yerekwa” isohorezwa. Yumvikana igihe ikimenyetso cya karindwi gifunguwe.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Nuko amaze kumena ikimenyetso cya karindwi, haba ituze mu ijuru nk’iry’igihembwe cy’isaha. Mbona abamarayika barindwi bahagaze imbere y’Imana; bahabwa amahembe y’impanda arindwi. Haza undi mumarayika ahagarara ku gicaniro, afite icyotezo cya zahabu; ahabwa imibavu myinshi, kugira ngo ayitambane n’amasengesho y’abera bose ku gicaniro cya zahabu cyari imbere y’intebe y’ubwami. Umwotsi w’imibavu, wazamukanye n’amasengesho y’abera, uzamuka ujya imbere y’Imana uvuye mu kuboko k’umumarayika. Nuko umumarayika afata icyo cyotezo, acyuzuza umuriro wakuwe ku gicaniro, awujugunya mu isi; maze habaho amajwi, n’inkuba, n’imirabyo, n’igishyitsi cy’isi. Ibyahishuwe 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Gufungura ikimenyetso cya karindwi kwateje ituze, kuko icyo gihe gishushanya ihinduka ry’igihe cy’imiyoborere y’Imana, kandi mu ihinduka ry’igihe cyera cy’imiyoborere y’Imana, buri gihe haba ituze mu ijuru nk’uko byahamijwe n’umusaraba igihe abamarayika bahagarikaga indirimbo zabo n’ishimwe ryabo. Ituzeni ryo mu ijuru rihamijwe kandi n’ibisabwa by’umunsi w’impongano, kandi ku wa 22 Ukwakira 1844, Habakuki 2, umurongo wa 20, yategetse isi yose guceceka.

“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

Neretswe urukundo rukomeye n’ukwicisha bugufi kw’Imana mu gutanga Umwana Wayo ngo apfe, kugira ngo umuntu abone imbabazi kandi abeho. Neretswe Adamu na Eva, bari bafite amahirwe yo kubona ubwiza n’uburanga by’Umurima wa Edeni kandi bari bemerewe kurya ku biti byose byo muri uwo murima keretse kimwe gusa. Ariko inzoka yagerageje Eva, na we agerageza umugabo we, maze bombi barya ku giti cyabuzanyijwe. Bishe itegeko ry’Imana, maze bahinduka abanyabyaha. Iyo nkuru ikwira mu ijuru hose, kandi inanga zose ziraceceka. Abamarayika barababara, kandi batinya ko Adamu na Eva bashobora kongera kurambura ukuboko bakarya ku giti cy’ubugingo maze bakaba abanyabyaha badapfa. Ariko Imana iravuga iti Izirukana abarenganyi muri uwo murima, kandi izarinda inzira igana ku giti cy’ubugingo ikoresheje abakérubi n’inkota yaka umuriro, kugira ngo umuntu atabasha kukigeraho ngo arye ku mbuto zacyo, izihoraho ukudapfa.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Ijuru ryaracecetse igihe abantu bahindukaga abanyabyaha, kandi ijuru ryaracecetse igihe amaraso ya Kristo yamenekaga kugira ngo acungure abanyabyaha, kandi ijuru ryaracecetse igihe umurimo wa Kristo wo guca urubanza watangiraga mu gukuraho icyaha mu bwoko bwe.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

“Ugusabira kwa Kristo ku bw’umuntu mu buturo bwera bwo mu ijuru ni ngombwa ku mugambi w’agakiza nk’uko urupfu rwe ku musaraba na rwo rwari ngombwa. Urupfu rwe ni rwo yatangiranye uwo murimo, maze amaze kuzuka azamuka ajya kuwusohozanya mu ijuru.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Umurimo w’urubanza watangiye igihe marayika wa gatatu yageraga mu mwaka wa 1844, ariko ubwoko bw’Imana bwahisemo gupfira mu butayu aho kuba umwe n’ubumana iteka ryose. Marayika wa gatatu yongeye kuza ku wa 11 Nzeri 2001, kandi na bwo mu ijuru habaho ituze. Hanyuma Intare yo mu muryango wa Yuda itangira gukuraho ikimenyetso cya karindwi, mu gihe abamarayika barebaga ukuza kwa marayika wa gatatu mu mateka y’isekuru rya nyuma.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Abamarayika barindwi b’urubanza bari aho biteguye gutangira umurimo wabo wo kurimbura, ariko hanyuma babwirwa bati: “Mufate, mufate, mufate, mufate,” mu gihe ibihumbi ijana na mirongo ine na bine byashyirwagaho ikimenyetso. Amasengesho y’incuro ebyiri y’abizerwa yoherejwe mu ijuru, ashushanywa n’iminsi icumi yabanje Pentekote kandi yatangiye nyuma y’iminsi mirongo ine (ikimenyetso cy’ubutayu), ihagarariye iminsi itatu n’igice (ikimenyetso cy’ubutayu) yo mu Ibyahishuwe igice cya cumi na rimwe. Hanyuma abahamya babiri bategetswe n’ijwi ryaturutse mu butayu ko bagomba gusohoza amasengesho abiri ya Daniyeli. Isengesho rya Daniyeli rya kabiri, aho Daniyeli n’abasore batatu b’intwari basenze basaba umucyo wo gusobanukirwa inzozi z’ibanga za Nebukadinezari zerekeye cya gishushanyo cy’inyamaswa, n’isengesho rya Daniyeli ryo mu gice cya cyenda, aho Daniyeli yasenze ari wenyine, asohoza ibisabwa by’isengesho ryo mu Balewi makumyabiri na gatandatu.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Isengesho rusange cya Daniyeli 2 cyari icyo gusaba umucyo ku byerekeye ibanga ryahishwe ryari rihishe mu murongo wo hanze w’amateka y’ubuhanuzi. Isengesho rya Daniyeli 9, ry’umwihariko kandi ry’umuntu ku giti cye, ryari iryo gusaba imbabazi ku byerekeye icyifuzo cyo mu mutima. Uko umuriro w’imvura y’itumba watangiraga kugwa mu 2001, hari amajwi menshi yashoboraga kumvwa n’abasobanukiwe uburyo bw’umurongo ku murongo. Umuriro uvuye ku gicaniro wari urimo utererwa ku isi, wari ubutumwa bwazanye itandukaniro rya nyuma hagati y’abanyabwenge n’abapfu, kandi uko ubwo butumwa bwakomezaga gukura muri iyo minsi icumi y’ikigereranyo, ni ko bwarushagaho kujya burushaho gusobanuka.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Ubutumwa bwari ubw’amakuba y’akaga ka gatatu agenda arushaho gukomera, akaba ari bwo, muri Ezekiyeli igice cya mirongo itatu na karindwi, bwari ubuhanuzi bubiri bwabanje gutuma abagabo babiri b’abahamya bahurira hamwe, hanyuma bukabatuma bahagarara nk’ingabo ikomeye. Nyuma y’ibyo, muri igice cya mirongo itatu na karindwi, bahurizwa ku nkoni imwe, kandi ubwo bumwe bugereranywa no guhurizwa ku nkoni imwe bugereranya ihurizwa hamwe ry’ubumana n’ubumuntu, rikaba risohozwa mu bikorwa bya nyuma byo gushyirwaho ikimenyetso kwa bamwe ijana na mirongo ine na bane.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

Muri Nyakanga 2023, amasengesho yatangiye kuzamuka, kandi yari amasengesho yo muri Daniyeli igice cya cyenda, n’igice cya kabiri. Hanyuma humvikana amajwi, kandi n’inkuba ziratontoma, maze haboneka n’imirabyo. Imirabyo n’inkuba biherekeza imvura haba mu isi isanzwe, no mu buhanuzi. Imvura yatangiye ku wa 11 Nzeri 2001. Aho bwa mbere havugwa imirabyo n’inkuba, habigaragaza nk’ubutumwa bwagenewe kubyara gutinya Imana.

And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

Ku munsi wa gatatu mu gitondo, habayeho inkuba n’imirabyo, n’igicu kibyibushye ku musozi, n’ijwi ry’impanda rirenga cyane; bituma abantu bose bari mu nkambi bahinda umushyitsi. Kuva 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Imirabyo n’inkuba byaherekezanyijwe n’“ijwi” ry’impanda. Biherekezwa n’imvura, kandi bigereranya intambwe z’ubuhanuzi zo kuyobora ubwoko bw’Imana.

The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

Ibicu byasutse amazi; ijuru ryumvikanishije ijwi; n’imyambi yawe na yo yarakwiragiye. Ijwi ry’inkuba yawe ryari mu ijuru; imirabyo yaka imurikira isi; isi iratigita iranyeganyega. Inzira yawe iri mu nyanja, n’umuhanda wawe uri mu mazi menshi, kandi intambwe zawe ntizimenyekana. Wayoboye ubwoko bwawe nk’umukumbi, ubunyujije mu kuboko kwa Mose na Aroni. Zaburi 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Imirabyo n’inkuba ni ijwi ry’Imana, kandi byumvikana mu gihe cy’imvura; muri icyo gihe ni bwo akura imiyaga Ye mu bubiko Bwe (Isilamu ni umuyaga w’iburasirazuba).

When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

Iyo aranguruye ijwi rye, haba urwunge rw’amazi menshi mu ijuru; akazamura imyotsi iva ku mpera z’isi; akarema imirabyo iherekejwe n’imvura, kandi agasohora umuyaga awukuye mu bubiko bwe. Yeremiya 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Imana yavuze ijwi ryayo igihe yatakaga nk’intare, maze mu gusubiza inkuba ndwi na zo zivuga amajwi yazo; kandi izo nkuba ndwi zigereranya intambwe zayo mu mateka y’umuryango wa Millerite, kandi no mu murimo w’umumarayika wa gatatu, wongeye kuza ku wa 11 Nzeri 2001, igihe yazanaga umuyaga w’iburasirazuba awukuye mu bubiko bwayo.

He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

Atezamura imyuka y’amazi kuzamuka iva ku mpera z’isi; akaremera imirabyo y’umurabyo ijyana n’imvura; akavana umuyaga mu bubiko bwe. Ni we wakubise imfura zo mu Egiputa, iz’abantu n’iz’amatungo. Zaburi 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Yakuye umuyaga mu bubiko bwe, igihe ab’imfura b’Abanyegiputa bicwaga, kandi Pasika yagereranyaga umusaraba, na wo ukagereranya ukuza kw’umumarayika wa gatatu mu 1844, na ko kukagereranya kugaruka kw’umumarayika wa gatatu ku munsi w’umuyaga uturutse iburasirazuba, ku wa 11 Nzeri 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Iyo mfunguzo zivanwe ku gitabo gifatanishijwe ibimenyetso birindwi, bigereranya ihishurwa rigenda rikomeza ry’ukuri. Kuvanaho ikimenyetso cya karindwi bigereranya igihe cyo gushyirwaho ikimenyetso kw’abo ibihumbi ijana na mirongo ine na bine. Igihe igitabo cyari gifatanishijwe ibimenyetso birindwi kivuzwe bwa mbere, haba umurabyo, inkuba n’amajwi, ariko nta mutingito wabayeho.

And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

Kandi ku ntebe y’ubwami havaga imirabyo y’umurabyo n’inkuba n’amajwi; kandi imbere y’intebe y’ubwami hari amatabaza arindwi y’umuriro yaka, ari yo Myuka irindwi y’Imana. Ibyahishuwe 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Mu kuvugwa bwa mbere kw’amajwi, n’imirabyo, n’inkuba, imvura ihagararirwa na Mwuka Wera, ari we matabaza arindwi y’umuriro, ariko nta nyeganyega y’isi ibaho. Mu gukurwaho k’Ikimenyetso cya Karindwi ni ho nyeganyega y’isi y’itegeko ryo ku Cyumweru rigiye kuza vuba imenyeshwa. Igice cya kane cy’Ibyahishuwe kigaragaza intangiriro yo gukurwaho kw’ikidodo ku kuri kwakozwe n’Intare yo mu muryango wa Yuda, kandi igihe cyo gushyirwaho ikimenyetso kimenyeshejwe, kigaragaza intangiriro n’iherezo by’icyo gihe.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Intangiriro y’igihe cya none ni igihe marayika yamanukaga ngo amurikishe isi ubwiza Bwe ku wa 11 Nzeri 2001; hanyuma, muri Yesaya gatandatu, tumenyeshwa yuko ubutumwa buhagarariwe n’“amajwi, imirabyo, inkuba, umuyaga n’imvura,” busozwa ku itegeko ryo ku Cyumweru, bugomba kwamamazwa ku bwoko bubona, ariko butazashobora gutahura icyo iyo mirabyo isobanura; kandi nubwo bumva, ntibuzashobora gusobanukirwa ayo majwi n’izo nkuba, kugeza igihe buzatungurirwa n’umutingito ukomeye. Igihe cyo gushyirwaho ikimenyetso kwa bamwe ibihumbi ijana na mirongo ine na bine ni cyo gihe ingaruka ya buri yerekwa isohoreramo.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Iyo mateka itanga kandi ikagaragaza ibyiciro bibiri by’abaramya. Icyiciro kimwe kimenyekana imvura, bityo kikayakira, kuko gishobora kubona imirabyo y’umurabyo no kumva amajwi, inkuba n’umuyaga. Ku iherezo ry’igihe cyo gushyirwaho ikimenyetso, umutingito ukomeye w’itegeko ryo ku Cyumweru rigiye kuza vuba, ni bwo winjiza imanza zisohoza z’Imana.

And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

Maze urusengero rw’Imana rurakingurwa mu ijuru, kandi mu rusengero rwayo haboneka isanduku y’isezerano ryayo; maze habaho imirabyo, n’amajwi, n’inkuba, n’igishyitsi cy’isi, n’urubura runini. Ibyahishuwe 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Mu gihe cy’umutingito ukomeye, “imirabyo, n’amajwi, n’inkuba,” bikubiyemo n’“urubura rw’amahindu.” “Urubura rw’amahindu” rugereranya imanza zitangira gusukwa n’abamarayika barindwi bari bitegura kubikora mu ntangiriro y’igihe cyo gushyirwaho ikimenyetso, igihe ikidodo cya karindwi cyafungurwaga, nk’uko bari bategereje ko marayika anyura i Yerusalemu agashyira ikimenyetso ku bantu banihiraga kandi bakaririra ibizira byakorwaga mu gihugu (inyuma), no mu itorero (imbere).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Urubura,” rugaragaza igihe cy’imanza z’Imana zisenya, ari na cyo gihe cy’imbabazi ku zindi ntama z’Imana, ari zo icyo gihe ziba zihamagarwa gusohoka i Babuloni; kandi ubwo uwa nyuma wo muri cya giterane kinini aba amaze kwifatanya n’umukumbi w’Imana, igihe cy’igeragezwa cy’umuntu gihita gifungwa burundu.

And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

Nuko marayika wa karindwi asuka igikombe cye mu kirere; maze ijwi rirenga risohoka mu rusengero rwo mu ijuru, rivuye ku ntebe y’ubwami, rivuga riti: Birarangiye. Kandi habaho amajwi, n’inkuba, n’imirabyo y’umurabyo; kandi habaho umutingito ukomeye, utigeze kubaho uhwanye na wo uhereye igihe abantu bari ku isi, umutingito ukomeye bene ako kageni, kandi ukabije cyane. Umurwa mukuru munini ugabanywamo ibice bitatu, kandi imigi y’amahanga irarimbuka; kandi Babuloni ikomeye yibukwa imbere y’Imana, kugira ngo ihabwe igikombe cya vino y’uburakari bukaze bw’uburakari bwayo. Ibyahishuwe 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Mukunzi musomyi: Mbese urashobora kumva amajwi n’inkuba? Mbese urashobora kubona imirabyo? Mbese urashobora kumva umuyaga? Vuba aha uzumva ijwi ry’inkumi z’ibipfu zisaba amavuta.

We will continue this study in the next article.

Tuzakomeza iyi nyigisho mu nyandiko itaha.

We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

Twategerezaga amahoro, ariko nta cyiza cyaje; kandi twategereje igihe cyo gukira, maze dore ibyago! Kwivuga kw’amafarashi ye kwumvikanye i Dani; igihugu cyose cyahindishijwe umushyitsi n’ijwi ryo kwihina kw’intwari ze; kuko baje, bakarya igihugu n’ibikirimo byose; umudugudu, n’abawutuye. Kuko, dore, ngiye kuboherereza inzoka, ibinyamanswa by’ubumara, muri mwe, bitazabashishwa n’imivumo, kandi bizabaruma, ni ko Uwiteka avuga. Iyo nashakaga kwihumuriza mu mubabaro, umutima wanjye ucogora muri jye. Dore ijwi ry’aboroga ry’umukobwa w’ubwoko bwanjye, bitewe n’ababa mu gihugu cya kure cyane: Mbese Uwiteka ntari i Siyoni? mbese Umwami waho ntari muri wo? Ni iki cyabateye kundakaza ibishushanyo byabo bibajwe, n’ibitagira umumaro by’amahanga? Igihe cy’isarura kirarangiye, impeshyi irashize, kandi ntidukijijwe. Kubera igikomere cy’umukobwa w’ubwoko bwanjye nanjye ndakomereka; ndirabura; gutangara kunkubise urumogi. Mbese nta muti uri i Gileyadi? mbese nta muganga uhari? kuki noneho gukira k’umukobwa w’ubwoko bwanjye kutagaruwe? Yeremiya 8:15–22.