The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.

Igihe cyo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine cyatangiye ku wa 11 Nzeri 2001, kandi kikarangirira ku itegeko rya ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, ni cyo gihe aho ingaruka za buri yererekwa zisohorera. Amwe muri ayo mayerekwa agera kugeza ku kuza kwa kabiri kwa Kristo, ariko n’ayo asohora nyuma y’itegeko rya ku Cyumweru aba ashingiye ku gihe cyo gushyirwaho ikimenyetso. Gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine ni ho isezerano ry’iteka risohorera mu buryo butunganye rwose. Muri icyo gihe Kristo yandika amategeko Ye mu mitima no mu ntekerezo by’ubwenge by’ubwoko Bwe ubuziraherezo. Uko gushyirwaho ikimenyetso kugereranywa no guhuza ubumana n’ubumuntu, kudacumura.

The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.

Isano ry’ikigereranyo ry’“magana abiri na makumyabiri” rihagarariye icyarimwe kugarurwa, ndetse no guhuza ubumana n’ubumuntu. Imyaka magana abiri na makumyabiri uhereye kuri Bibiliya y’Umwami Yakobo kugeza ku iyerekwa rya mbere rya William Miller yeretse rubanda mu mwaka wa 1831, no kugeza ku isohorwa ryayo muri Vermont Telegraph mu 1833, ihagarariye guhuza ubumana n’ubumuntu. Irimo umukono w’“ukuri,” ari ryo jambo ry’Igiheburayo ryaremywe n’Umuhanga w’Indimi w’Igitangaza, akomatanyiriza hamwe inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma z’inyuguti z’Igiheburayo kugira ngo akore ijambo “ukuri”. Imyaka magana abiri na makumyabiri uhereye mu 1611, n’iya Bibiliya y’Umwami Yakobo, kugeza mu 1831 no ku isohorwa ry’ubutumwa bwa Miller, igaragaza umukono w’Umuhanga w’Indimi w’Igitangaza.

In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.

Hagati y’ayo matariki yombi (1611 na 1831), igihe cy’imperuka cyo mu 1798 kigaragaza gukurwaho ikimenyetso ku butumwa bwo mu gitabo cya Daniyeli (Bibiliya yitiriwe King James), butanga ukwiyongera k’ubumenyi kwagejeje ku gitabo cya Miller cyasohowe mu 1831. Igihe cy’imperuka cyo mu 1798 kandi cyaranze itangiriro ry’igikorwa cyo kugeragezwa cyabyaye ubugome bwo kwigomeka kw’abakobwa b’abapfapfa, abo Daniyeli mu gice cya cumi na kabiri yita abanyabyaha. Bityo rero 1798 ihagarariye umubare cumi na gatatu, uri hagati y’inyuguti ya mbere n’iya nyuma, kuko cumi na gatatu ari ikimenyetso cyo kwigomeka. Kandi 1798 ifitanye isano n’igihe cyo kwitegura cyatangiye mu 1776 kikageza ku 1798, ari cyo gihe cy’imperuka.

As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.

Nk’uko ihuriro rya Miller ry’imyaka magana abiri na makumyabiri rirangwa, umwaka wa 1776 na wo waranzwe n’itangazwa ryaturutse ku Mana, ari ryo Itangazo ry’Ubwigenge, kandi utangira igihe kirangirira mu 1798 n’itangazwa ry’Amategeko y’Abanyamahanga n’Ay’Ubwigomeke. Imyaka magana abiri na makumyabiri y’ihuriro ry’ikigereranyo cya Miller ry’Ubumana n’ubumuntu, ihuzwa n’umwaka wa 1798 n’imyaka makumyabiri n’ibiri yo gutegura, uhereye ku itangazwa ry’Itangazo ry’Ubwigenge ukageza ku itangazwa ry’Amategeko y’Abanyamahanga n’Ay’Ubwigomeke yo mu 1798. Kubera ko makumyabiri n’ibiri ari kimwe cya cumi cy’amagana abiri na makumyabiri, cyangwa kimwe cya cumi cy’amagana abiri na makumyabiri; umubare makumyabiri n’ibiri, kimwe n’umubare magana abiri na makumyabiri, uhagarariye ihuriro ry’Ubumana n’ubumuntu.

Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.

Imyaka magana abiri na makumyabiri ya Miller ifite ikimenyetso cy’ukuri, nk’uko n’igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine gifite icyo kimenyetso, kandi n’igihe cy’iteguro kuva mu 1776 kugeza mu 1798 na cyo gifite icyo kimenyetso nyine, kuko itariki yo hagati, ari yo 1789, igaragaza itangazwa ry’Itegeko Nshinga ryemejwe n’amakoroni cumi n’atatu.

Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.

Uruhererekane rwa Miller rwatangiye mu 1611 rukarangira mu 1831, kandi rwari rufite hagati yarwo mu 1798, ruhuzwa n’igihe cy’imyaka makumyabiri n’ibiri cyo kuva mu 1776 kugeza mu 1798, gifite hagati yacyo mu 1789. Ayo matariki yose uko ari atanu—1611, 1776, 1789, 1798 na 1831—ahagarariwe n’umurimo wo gutangaza inyandiko. Amatariki y’igihe cyo gutegura arimo kimwe cya cumi cy’imyaka makumyabiri n’ibiri kuva mu 1776 kugeza mu 1798, kandi icyo gihe kigaragaza igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane, ari cyo gihe ubumana buhuzwa n’ubumuntu. Igihe cya Miller cy’imyaka magana abiri na makumyabiri, n’igihe cyo gutegura cy’imyaka makumyabiri n’ibiri kuva mu 1776 kugeza mu 1798, byombi bihagarariye ihuriro ry’ubumana n’ubumuntu.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.

Igihe cyo gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bine cyatangiye ku wa 11 Nzeri 2001, kandi cyaranzwe n’uko Isilamu yo mu ibyago bya gatatu yakubise igihugu cy’ubwiza cyo mu mwuka. Nyuma y’imyaka makumyabiri n’ibiri, ku wa 7 Ukwakira 2023, Isilamu yo mu ibyago bya gatatu yongeye gukubita igihugu cy’ubwiza gisanzwe, nyakuri. Mu gihe kiri hafi amategeko yo ku Cyumweru azaza, gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bine kuzuzura, kandi Isilamu yo mu ibyago bya gatatu izongera ikubise Leta Zunze Ubumwe za Amerika.

The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.

Igihe cyo gushyirwaho ikimenyetso gitangira ubwo Isilamu igaba igitero ku nyamaswa yo ku isi, kandi kirangira ubwo Isilamu igabye igitero ku nyamaswa yo ku isi. Hagati aho, Isilamu yo muri ishyano rya gatatu yakubise ishyanga rya Isirayeli, iryo muri Bibiliya rigereranywa na Yuda. Yuda ni yo yari igihugu cy’icyubahiro cya kera, nyakuri, cyo muri Bibiliya, kandi Leta Zunze Ubumwe z’Amerika ni cyo gihugu cy’icyubahiro cya none, cyo mu buryo bw’umwuka.

The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Ibitero bitatu bya Isilamu byose byagabwe ku gihugu cy’ikuzo. Icya mbere n’icya nyuma byagabwe ku gihugu cy’ikuzo cya none cyo mu buryo bw’umwuka, naho igitero cyo hagati cyagabwe ku gihugu cy’ikuzo cya kera gifatika. Ikimenyetso cyo hagati cy’inzira cyari igitero cyagabwe ku gihugu cya Isirayeli cya none, kandi mu kubambwa kwa Mesiya wabo, Isirayeli ifatika yahindutse ikimenyetso cy’ubwigomeke, nk’uko bigaragazwa n’inyuguti ya cumi n’eshatu y’inyuguti z’Igiheburayo.

The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.

Igihe cyo kwitegura kuva mu 1776 kugeza mu 1798 na cyo gifitanye isano n’imyaka magana abiri na makumyabiri y’urugendo rw’umumarayika wa gatatu, kuko, guhera mu 1776 n’Itangazo ry’Ubwigenge, kugeza mu 1996, n’itangazwa ry’ikinyamakuru *The Time of the End*, ari imyaka magana abiri na makumyabiri. Hagati muri ayo mateka hari igihe cy’imperuka mu 1989, kiranga kwigomeka kw’abakobwa b’abapfapfa babi. Ni cyo gituma 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 n’itegeko ryo ku Cyumweru rigiye kuza vuba, byose ari ibimenyetso by’inzira bifitanye isano n’ukuri ko ubumana bwahujwe n’ubumuntu budakora icyaha. Ibimenyetso by’inzira icumi, bibiri muri byo byisubiyemo kabiri.

Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Icumi ni umubare ugereranya ikigeragezo, kandi iyo uteranyije ayo matariki abiri yasubiwemo, ari yo 1776 na 1798, ubona igiteranyo cy’ibimenyetso cumi na bibiri, bigereranya abantu ibihumbi ijana na mirongo ine na bine. Ibyo bimenyetso byose bivuga inzira y’igeragezwa ry’abo bihumbi ijana na mirongo ine na bine ribaho kuva ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba, aho Kristo asohoza umurimo wa marayika wa gatatu ahuje ubumana Bwe n’ubumuntu bw’abo bihumbi ijana na mirongo ine na bine bo, mu bihe bisigaye byose by’iteka ryose, batongera gukora icyaha. Birumvikana ko uku kuri gushobora kubonwa gusa n’abahisemo, nk’uko Yesaya abivuga, “kurebesha amaso yabo, no kumva n’amatwi yabo, no gusobanukirwa n’umutima wabo, no guhinduka, no gukizwa.”

On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.

Ku wa 22 Ukwakira 1844, marayika wa gatatu yarageze ubwo Kristo yahise aza mu rusengero rwe kugira ngo asohoze igikorwa cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Icyo gihe itsinda ry’Abamillerite ryakurikiye Kristo rinjira Ahera Cyane, nubwo nyuma yaho bahagaritse gukurikira umucyo ugenda urushaho kwaguka wa marayika wa gatatu maze basubiramo ubugome bwo kwigomeka bw’i Kadeshi ya mbere, maze bategekwa kuzerera mu butayu bwa Lawodikiya kugeza bose bapfuye.

When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.

Igihe Kristo yinjiraga mu buryo butunguranye Ahera Cyane, ihuriro ry’ubumana n’ubumuntu ryagereranyaga umurimo yari yiteguye gusohoza, kandi uwo murimo wagereranywaga mu buryo bw’ikimenyetso n’Intiti Itangaje y’Indimi iherekejwe n’abahamya babiri. Abo bahamya bari Habakuki na Yohana. Mu gice CYA KABIRI umurongo WA MAKUMYABIRI, muri ibyo bitabo byombi, tariki ya 22 Ukwakira 1844 haragaragazwa. Umwe yashimangiye umurimo w’impongano (kubana umwe), watangiye kuri iyo tariki, undi na we agaragaza urusengero rwagombaga kwezwa.

The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.

Urusengero yajeho gitunguranye ushushanywa n’urusengero rwari rwararibatijwe n’ububasha bwa buri munsi (ubupagani) n’ubw’igiseswa cy’umurimbu (ubupapa). Nanone urusengero rwashushanyaga Kristo, ari we rusengero rwasenywe maze rukongera kubakwa mu minsi itatu. Nanone rwashushanyaga urusengero rw’Abamilerite rwubatswe mu myaka mirongo ine n’itandatu, uhereye mu 1798 kugeza mu 1844. Nanone rwashushanyaga urusengero rw’umuntu, rutunganywa n’ama-chromosomes mirongo ine n’itandatu kandi rugena ndetse rugategeka imiterere y’uturemangingo tw’umubiri w’umuntu. Ntabwo ari impanuka ko buri ngirabuzimafatizo yose yo mu mubiri w’umuntu isimburwa burundu buri minsi ibihumbi bibiri magana atanu na makumyabiri.

In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.

Muri ibi bishushanyo byose by’urusengero bituruka ku Mana, bishushanya umurimo wa Kristo wo guhuza ubumana n’ubumuntu, ubumana buri gihe bubanziriza ubumuntu. 1611 ibanziriza 1831. 1776 ibanziriza 1798. 1776 ibanziriza 1996. 2001 ibanziriza 2023. Abamillerite bakurikiye Kristo binjira Ahera Cyane. Mu itangiriro Imana yaremye umuntu.

We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.

Ubu noneho turagaruka ku isuzuma ryacu ry’ibimenyetso bitatu by’inzira byo mu 1776, 1789 na 1798, bigereranya igihe cyo kwitegura gishushanya igihe cyo gushyirwaho ikimenyetso. Igihe cya mbere gihagarariwe na 1776, Itangazo ry’Ubwigenge, n’igihe cy’Amakongere abiri y’Umugabane; naho igihe cya kabiri kigahagararirwa na 1789, Itegeko Nshinga, n’igihe cy’Ingingo z’Ihuriro kugeza mu 1798.

The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.

Ibanga ry’igishushanyo cy’izo nyamaswa, ari ryo kuri kuvuga ko umutwe wa munani ukomoka kuri ya mitwe irindwi, rigaragazwa muri ibyo bihe byombi. Nanone kandi rigaragazwa ku kimenyetso cya gatatu cy’iyo mateka, ariko icyo kimenyetso kivuga ku mutwe wa munani, ukomoka kuri ya mitwe irindwi, nk’uko byasohorejwe mu bubasha bw’ubupapa. Ibihe bibiri bya mbere bigaragaza isohora ry’umutwe wa munani ukomoka kuri ya mitwe irindwi imbere muri Leta Zunze Ubumwe za Amerika.

The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.

Leta Zunze Ubumwe z’Amerika zigizwe n’amahembe abiri; rimwe rifitanye isano n’umugabo, irindi rikaba rifitanye isano n’umugore. Umugabo ni ububasha bwa politiki; ni ihembe rya Repubulikani. Umugore ni ububasha bw’idini; ni ihembe ry’Abaporotesitanti. Ni cyo gituma igihe kigereranywa na 1776, hamwe n’Itangazo ry’Ubwigenge, kigereranya ihembe ry’Abaporotesitanti, kuko ubumana buri gihe bubanza ubumuntu. Igihe kigereranywa na 1789, hamwe n’Itegeko Nshinga, kigereranya ihembe rya Repubulikani.

In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.

Mu mwaka wa 2020, amahembe yombi yishwe n’ububasha bwa kijyambere bw’ikiyoka bwa Satani, butemera ko Imana iriho. Ihembe nyakuri ry’Abaporotesitanti ryishwe ku wa 18 Nyakanga 2020, kandi ihembe ry’Abaripubulikani ryicwa nyuma yaho ku wa 3 Ugushyingo 2020. Mu mwaka wa 2023, abahamya bombi barahagurutse, maze isi yari yarishimiraga intumbi zabo itangira kugira ubwoba.

In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.

Mu mwaka wa 2023, umurimo wa nyuma wo gushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine watangiye mu gisekuru cya nyuma cy’amateka y’isi. Ubu Ubumana buri guhuzwa n’ubumuntu iteka ryose, nk’uko abizerwa bo mu minsi y’imperuka bagaragaza iteka ryose ishusho ya Kristo.

In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.

Mu mwaka wa 2023, umurimo wa nyuma wo guhuza Itorero ry’ubuhemu n’Igihugu cy’ubuhemu mu gihugu cy’inyamaswa yo mu isi waratangiye. Imiterere y’ubutegetsi igereranywa n’ubupapa, igizwe n’Itorero ry’ubuhemu ritegeka Igihugu cy’ubuhemu, icyo gihe yari irimo ishyirwaho, kandi irimo yongera kubyara ishusho y’inyamaswa.

The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.

Ikigeragezo gikomeye ku bahamagawe ni ikigeragezo cyo kubona ishusho y’inyamaswa irimo kuremwa, nk’uko igereranywa n’“amajwi, imirabyo n’inkuba” hamwe n’“umutingito” ugiye kuza. Igihe cyo gushyirwaho ikimenyetso ni cyo gihe buri yerwa ryose rigera ku ngaruka yaryo itunganye rwose (isohozwa). Mu gihe cyo kwitegura cyo kuva mu 1776 kugeza mu 1798, kigereranya igihe cyo gushyirwaho ikimenyetso, habayemo amapine ari mu yandi mapine, bikaba ari kimwe mu bice by’iyerekwa Ezekiyeli yabonye igihe yitegerezaga Ahera Cyane, mu gihe cyo gushyirwaho ikimenyetso kw’abari ijana na mirongo ine na bane. Ayo mapine, Mushiki wacu White ayasobanura ko ari “uguhurirana gukomeye kandi gukompleksiye kw’ibyabaye mu mibereho y’abantu.” Igihe cyo kwitegura cyo kuva mu 1776 kugeza mu 1798 cyari gikubiyemo bimwe muri ibyo “uguhurirana gukomeye kandi gukompleksiye kw’ibyabaye mu mibereho y’abantu,” bikwiye kwitabwaho.

One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.

Kimwe gifitanye isano n’ukuri ko Ubufaransa bw’Impinduramatwara bwagereranyaga Leta Zunze Ubumwe z’Amerika. Ayo mahanga yombi yimika ubupapa ku ntebe y’isi, kandi ayo mahanga yombi arayikuraho. Ayo mahanga yombi yegurira imbaraga za gisirikare n’iz’ubukungu kugira ngo asohoze uwo murimo. Ayo mahanga yombi akuraho gitunguranye amadini yayo yari ashyigikiwe na leta kugira ngo abe aya Gatolika. Ayo mahanga yombi agerwaho n’“umutingito” uhirika za guverinoma zayo zari zashyizweho. Amateka y’ayo mahanga yombi ahujwe n’umwaka wa 1789, kuko mu 1789, Impinduramatwara y’Abafaransa yatangiye kandi Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika ryatangiye gukurikizwa.

The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.

Impinduramatwara y’Abafaransa yamaze imyaka icumi. Napoleon Bonaparte yazamutse ku butegetsi mu byiciro bya nyuma by’Impinduramatwara y’Abafaransa. Yabaye umuyobozi ukomeye wa gisirikare kandi agira uruhare rukomeye muri guverinoma y’u Bufaransa nyuma ya kudeta ye yabayeho neza ku wa 9 Ugushyingo 1799, ari byo byatumye aba Konsuli wa Mbere wa Repubulika y’u Bufaransa.

In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.

Mu gihe cya kabiri cy’igihe cyo kwitegura, cyo kuva mu 1776 kugeza mu 1798, umugabo wari uwa munani (atari mu rukurikirane), akaba yari uwo muri ba barindwi, yari John Hancock. Yari umwe mu baperezida umunani bo mu gihe cya kabiri gihagarariwe na 1789 (umwaka w’Impinduramatwara y’Abafaransa). Ni we wenyine muri abo baperezida umunani wari warigeze no kuyobora nka perezida mu gihe cya mbere, gihagarariwe na 1776. Muri uwo murongo w’ubuhanuzi, ni we wari uwa munani, kandi yari uwo muri ba barindwi.

He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.

Ni ikimenyetso cy’igihe cy’umuntu, kuko igihe cya mbere kigereranya icy’Imana; bityo akaba ari we kimenyetso gihuza ibyo bihe byombi hamwe (icy’Imana n’icy’umuntu). Umukono we ni wo mukono uzwi cyane kurusha indi mu mateka y’abantu, kandi wagereranyaga ibirenze cyane ubuhanga bwe butangaje bwo kwandika.

John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.

Umukono wa John Hancock ku Itangazo ry’Ubwigenge ni wo mukono uzwi cyane kurusha indi yose mu mateka. Uwo mukono we munini kandi ugaragara cyane wabaye ikimenyetso kizwi hose, uhagarariye ubwigenge bwa Amerika no kwinangira kwa za koloni z’Abanyamerika mu kurwanya ubutegetsi bw’Abongereza. Hancock, wari Perezida wa Kongere y’Umugabane muri gihe Itangazo ryashyirwagaho umukono mu mwaka wa 1776, bivugwa ko yanditse izina rye mu buryo bugaragara cyane kugira ngo Umwami George III abashe kurisoma atambaye indorerwamo ze, bityo bikaba byaragaragazaga ubutwari bwe no kwiyegurira kwe impamvu y’ubwigenge.

Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.

Hancock yari umwe mu baperezida umunani bo mu gihe gihagarariwe na 1789, ariko kandi yari umwe mu bagabo barindwi babaye abaperezida mu gihe gihagarariwe na 1776. Ni we wari perezida igihe Itangazo ry’Ubwigenge ryashyirwagaho umukono. Hancock ahuza ibyo bihe byombi akoresheje umukono we wa kimuntu, kandi abarirwa mu mateka ya mbere no mu mateka ya kabiri. Amateka ya mbere ahagarariye iby’Imana, naho aya kabiri agahagararira iby’umuntu; kandi umukono uhuza ayo mateka yombi ni umukono w’Umuhanga w’Indimi Utangaje, wakoresheje igikoresho cya kimuntu kugira ngo ahuze igihe cy’ubumana gihagarariwe na 1776 n’igihe cya kimuntu gihagarariwe na 1789.

There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.

Hari indi mukono umwe gusa wundi mu mateka y’isi uhanganye n’umukono wa Hancock ku bijyanye no kumenyekana, kandi na wo ni umukono ufitanye isano na 1789 n’Impinduramatwara y’Abafaransa. Uwo mukono ugaragaza ubwoko bumwe bw’ubutwari Hancock yashakaga kugaragaza, kandi uboneka mu mateka y’u Bufaransa.

In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.

Mu rwego rwo kumenyekana ku rwego rw’isi no kugira ubusobanuro bw’ikimenyetso, umukono wa Napoleon Bonaparte ufite umwanya ugereranywa n’uwa John Hancock, nubwo biri mu rwego rw’amateka n’umuco bitandukanye. Napoleon, wari umuyobozi ukomeye wa gisirikare n’uwa politiki w’u Bufaransa, yasize ikimenyetso gikomeye mu mateka y’u Burayi n’ay’isi, cyane cyane mu gihe cy’Intambara za Napoléon. Umukono we, wakundaga kurangwa n’imiterere yawo ikomeye kandi yihariye, waje kugereranya ububasha bukomeye yari afite n’impinduka zagutse yazaniye u Burayi, harimo n’ivugururwa ry’amategeko rizwi ku izina rya Napoleonic Code.

Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.

Nk’uko umukono wa Hancock usobanura ukwanga kugengwa n’Abongereza no guharanira ubwigenge bwa Amerika, ni ko n’umukono wa Napoleon ugaragaza ubundi bwoko bw’ubutwari n’irari ryo kugera kure—ari bwo guhinduranya imbibi za politiki z’u Burayi no guteza imbere amahame y’Impinduramatwara y’Abafaransa. Iyo mikono yombi ni ibimenyetso biranga uruhare rw’abo bantu b’amateka, buri wese mu mwanya we, mu guhanga imigendekere y’igihe cy’ahazaza h’ibihugu byabo no ku ngaruka zagutse ibikorwa byabo byagize ku mateka y’isi.

When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.

Ubwo Ezekiyeli yabonaga amapine ari imbere mu yandi mapine, agereranya imikoranire y’urusobe y’ibibera mu bantu mu gihe cy’amateka y’igihe cyo gushyirwaho ikimenyetso cy’abantu ibihumbi ijana na mirongo ine na bine, rimwe muri ayo mapine ryari ryaragereranyijwe n’ipine mu mwaka wa 1789, ubwo Itegeko Nshinga rya Leta Zunze Ubumwe z’Amerika, ya nyamaswa ifite ihembe rya Repubulika n’ihembe ry’Abaporotesitanti, ryahuraga n’Ubufaransa, ya nyamaswa ifite ihembe rya Egiputa n’ihembe rya Sodomu.

From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).

Kuva mu wa 1789 kugeza mu wa 1799, Ubufaransa bwanyeganyejwe n’“umutingito” wakomotse ku nyamaswa y’ubuhakanyi yakomotse ikava ikuzimu. Mu gihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, umwaka wa 1789 ugereranya igihe gitangira ku wa 18 Nyakanga 2020, igihe inyamaswa y’ubuhakanyi yahirikaga kandi ikica ihembe rya Porotesitanti y’ukuri, hanyuma ku wa 3 Ugushyingo 2020 inyamaswa y’ubuhakanyi na yo ihirika kandi yica ihembe rya Repubulikanisime. Uruziga rwa 1789 rugereranya uruziga rwa 2020, nk’uko bigaragazwa n’uwa 18 Nyakanga (ubumana), n’uwa 3 Ugushyingo 2020 (ubumuntu).

God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.

Umukono w’Imana, nk’uko ugaragazwa n’ubumuntu, uboneka mu mikono ibiri izwi cyane kurusha iyindi yose ku isi, yombi ihuzwa na 1789, kandi yombi ahagarariye imbaraga zishyira ubupapa ku ntebe y’isi kandi zikabuvanaho. 1789, nk’ahagarara hagati mu bimenyetso bitatu by’inzira bihagarariye umukono w’Imana w’ukuri, ifite umukono w’inkoloni “cumi na eshatu” n’“ubwigomeke” bw’Impinduramatwara y’u Bufaransa.

1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.

1789 kugeza kuri 1799 hagereranya amateka y’Impinduramatwara y’Abafaransa, kandi umubare icumi ugereranya ikigeragezo. 1789 ni inyuguti ya mbere y’“ukuri”, naho 1799 igereranya inyuguti ya nyuma y’icyo gihe mu Bufaransa. Igihe cyo hagati cyaranzwe n’iyicwa ry’umwami w’u Bufaransa mu 1793, ubwo abaturage bigomekaga ku butegetsi bwe bw’ubwami bwuzuye ubwibone.

“The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.

“Ubutumwa bwiza bw’amahoro Ubufaransa bwari bwaranze bwagombaga rwose kurandurwa, kandi ingaruka zari kuba ziteye ubwoba cyane. Ku wa 21 Mutarama 1793, hashize imyaka magana abiri na mirongo itanu n’umunani uhereye ku munsi nyir’izina Ubufaransa bwiyemeje mu buryo busesuye gutoteza Abavugururamyizerere, undi mutambagiro, ufite umugambi utandukanye cyane, wanyuze mu mihanda y’i Paris.” The Great Controversy, 230.

1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.

1789 habaye ikimenyetso cy’inyuguti ya cumi n’eshatu ku nyamaswa y’amahembe abiri ya Leta Zunze Ubumwe za Amerika, kandi iba inyuguti ya mbere ku nyamaswa y’amahembe abiri y’u Bufaransa. Inyuguti yo hagati y’u Bufaransa yari 1793, igihe umwami w’u Bufaransa yaciwe umutwe, naho Napoleon ahagararira inyuguti ya nyuma igihe yafataga ubutegetsi bwa guverinoma mu 1799. Ikimenyetso cy’“ukuri” mu mateka yo guhirikwa kw’u Bufaransa, gihagarariwe na 1789, 1793, na 1799, ni uruziga rw’ubuhanuzi ruhujwe hamwe n’uruziga rw’ubuhanuzi rwa 1776, 1789, na 1798.

Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.

Amateka yombi arimo imikono ibiri izwi cyane kurusha iyindi yose mu mateka y’abantu, bityo agahuza umukono w’Imana w’“ukuri” n’imikono ibiri y’abantu. Ayo mapine yombi ahuzwa n’inyuguti ya cumi na gatatu mu gihe cyo gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bane, ari cyo gihe gihera ku kwicwa kw’abahamya babiri mu 2020 kugeza bahagurutse mu 2023, kikaba kirangwa n’itariki ya 7 Ukwakira 2023.

We will continue our study in the next article.

Tuzakomeza inyigisho yacu mu ngingo ikurikira.