The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Amateka ahishwe y’umurongo wa mirongo ine arimo urutonde rw’abaperezida batandatu, uhereye mu gihe cy’imperuka mu 1989 kugeza mu 2020, ubwo Biden, perezida wa karindwi, yibaga ubuperezida. Umwaka wa 2020 uranga itangiriro ry’amateka ahishwe, kuva icyo gihe kugeza kuri “Alexandre le Grand”, ahagarariye igihe ubwami bwa karindwi bw’ubuhanuzi bwa Bibiliya bushyirwaho ku itegeko ryo ku Cyumweru rigiye kuza vuba. Abo bami cumi bahita bemera guha ubwami bwabo bwa karindwi ubwami bwa munani, ari bwo bukomoka kuri bwa karindwi—ububasha bwa gipapa. Ayo mateka ahishwe atangirana na perezida wa karindwi akarangirana n’ubwami bwa karindwi.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Iyo amateka agaragaza ko hagati ya Xerxes, uhagarariye umwami w’umutunzi uzamura u Bugiriki, na Alexander Mukuru, habayeho abami umunani b’Abaperesi, dusanga ko amateka ahishwe ari hagati y’iherezo ry’umurongo wa kabiri n’umurongo wa gatatu ahagarariye ishusho y’inyamaswa mu gihe cy’igeragezwa, binyuze ku mubare umunani. Ishusho y’inyamaswa muri Leta Zunze Ubumwe za Amerika iba imaze gushyirwaho rwose igihe itegeko ryo ku cyumweru rishyizwe mu bikorwa, kandi icyo gihe ni ho ubwami bwa karindwi hanyuma n’ubwa munani bugera. Abami umunani b’Abaperesi barangirira kuri Alexander Mukuru, bityo umubare umunani ukaba ari wo uranga igihe cy’igeragezwa cy’ishusho y’inyamaswa gisozwa n’itegeko ryo ku cyumweru.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Umurongo wa cumi kugeza ku wa cumi na gatanu utumenyesha ko igihe cy’igeragezwa cy’ishusho y’inyamaswa cyari ikimenyetso cya gatatu mu bimenyetso bitatu by’inzira byagereranyijwe n’amateka y’Abamakabeyo, kandi ko ikimenyetso cya gatatu cyari igihe cyatangiriye mu wa 161 Mbere ya Kristo kikageza mu wa 158 Mbere ya Kristo. Icyo gihe cyakurikiye ikimenyetso cya mbere cyo mu wa 167 Mbere ya Kristo, cyagaragaje itangira ry’Imyivumbagatanyo y’Abamakabeyo i Modein, umujyi izina ryawo risobanura “kwigaragambya.” Umwaka wa 164 Mbere ya Kristo wakurikiye uko kwigaragambya kw’i Modein, kandi ugaragaza ukwiyegurira kwa kabiri k’urusengero rwa kabiri. Umwaka wa 164 Mbere ya Kristo ugaragaza irahira rya kabiri rya Donald Trump nka perezida wa munani uhereye kuri Reagan mu 1989, akaba ari uwo muri ba barindwi. Irahira rye ryo ku wa 20 Mutarama 2025 ryagereranyijwe na 164 Mbere ya Kristo, hamwe n’umuhango wo kongera kwiyegurira, watumye habaho igitangaza cya satani gikubiyemo ibyerekezo bibiri by’uko uwa munani ari uwo muri ba barindwi.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Nuko abami umunani b’u Buperesi bagereranya amateka y’ishyirahamwe ry’Abayuda n’i Roma kuva mu wa 161 mbere ya Kristo kugeza mu wa 158 mbere ya Kristo, kandi muri ubwo buryo bagatanga umugabo wa kabiri ku gihe cy’igeragezwa cy’ishusho y’inyamaswa gikurikira irahira rya Trump mu 2025. Umurongo wa kabiri ukomeza ugana ku matora yibwe yo mu 2020, aho urangirira kugeza ubwo ubuhamya bw’amateka y’abami umunani b’u Buperesi bushyizwe mu bikorwa, kandi bukabona ishyirwa mu bikorwa ryabwo nyuma y’irahira rya kabiri rya Trump. Iyo abami umunani b’u Buperesi bashyizwe ku mateka ari hagati y’umurongo wa kabiri n’uwa gatatu, haracyari igihe gihishwe kuva ku irahira rya Biden kugeza ku irahira rya kabiri rya Trump.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

Iyo mateka yahishwe avugwa mu Byahishuwe igice cya cumi na kimwe, aho ya nyamaswa y’ubuhakanyi yica abahamya babiri mu mwaka wa 2020. Hanyuma, nyuma y’iminsi itatu n’igice y’ikigereranyo, Mikayeli aramanuka kugira ngo azure abo bahamya babiri. Trump “wazutse” yatangiye kwiyamamariza ku nshuro ya gatatu umwanya wa perezida ku wa 15 Ugushyingo 2022, kandi “ijwi rirangurura mu butayu” ryazutse ritangira guhamagara abo ibihumbi ijana na mirongo ine na bine mu mpera za Nyakanga 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Imirongo ya cumi, iya cumi n’umwe, n’iya cumi n’ebyiri yo muri Daniyeli igice cya cumi na kimwe igaragaza intambara yo muri Ukraine yatangiye mu mwaka wa 2014, kandi izarangira Uburusiya bunesheje, hanyuma hakurikiraho isenyuka ry’ihuriro ry’Uburusiya ririho ubu, nk’uko byashushanyijwe no gusenyuka kw’Ubumwe bw’Abasoviyeti mu mwaka wa 1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Umurongo wa cumi na gatatu kugeza ku wa cumi na gatanu werekana imirongo itatu y’ubuhanuzi. Umurongo w’ugukira kw’ubupapa utangira igihe maraya w’i Tiro avuye aho yari yihishe ugereranywa n’umurongo wa cumi na kane, kandi isohozwa ryawo mu mateka ni mu mwaka wa 200 mbere ya Kristo, igihe Roma ya gipagani yinjiraga mu mateka y’ubuhanuzi nk’abambuzi b’ubwoko bwawe, birema hejuru, ariko bakagwa.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

Muri iyo mirongo itatu y’iyi nyandiko, umurongo w’ubuhanuzi w’Uburepubulikani bwagomeye ukwizera ugaragazwa n’amateka ya Antiochus III, ushushanya uruhare rwa Trump nk’umukuru wa munani, ni ukuvuga umwe muri ba barindwi. Iyo mirongo kandi igaragaza umurongo w’ubuhanuzi w’Ubuporotesitanti bwagomeye ukwizera nk’uko ugereranywa n’amateka y’Abamakabayo.

The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Umurongo w’ubuhanuzi w’ihembe nyakuri ry’Abaporotesitanti watangiye nk’umuryango wa Filadelifiya w’Abamilerite, kandi urangira nk’umuryango wa Filadelifiya w’abihumbi ijana na mirongo ine na bine, na wo ugomba gushyirwa no hejuru y’amateka ahishwe y’umurongo wa mirongo ine. Inkuba ndwi zo mu Ibyahishuwe igice cya cumi ni ikimenyetso cy’umuryango wa Filadelifiya w’Abamilerite kimwe n’abihumbi ijana na mirongo ine na bine. Gushyirwaho ikimenyetso cyo gufunga ubuhanuzi, no gufungurwa kw’ubuhanuzi, bikorwa na Kristo, kandi iyo abikoze, yigaragaza nk’Intare yo mu muryango wa Yuda. Mu gice cya cumi, marayika Sister White avuga ko ari “nta wundi utari Yesu Kristo ubwe” “yaranguruye ijwi rirenga, nk’iyo intare itontomye: kandi amaze kurangurura, inkuba ndwi zivuga amajwi yazo.”

Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Kristo, nk’Intare yo mu muryango wa Yuda, yashyize ya nkuba ndwi mu mateka y’ubuhanuzi ahagana mu mwaka wa 100, kandi ahita ayifunganya ikimenyetso, kuko “igihe ya nkuba ndwi yari imaze kuvuga amajwi yayo,” Yohana “yari agiye kwandika: maze” “yumva ijwi rivuye mu ijuru rivuga riti,” “funga ikimenyetso ibyo ya nkuba ndwi yavuze, kandi ntubyandike.”

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Amateka yahishwe y’umurongo wa mirongo ine ubu arimo arahishurwa n’Intare yo mu muryango wa Yuda, kandi muri ayo mateka umurongo w’ihembe nyakuri ry’Abaporotesitanti uhagarariwe n’inkuba ndwi. Igihe ijwi rirangurura mu butayu ryatangiraga gutaka muri Nyakanga 2023, Intare yo mu muryango wa Yuda yahishuye irindi hishurirwa ry’icyo “Inkuba Ndwi” zigereranya.

The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

Inkuba zirindwi zigereranya amateka atangira ku wa 18 Nyakanga 2020, igihe umugendo w’abihumbi ijana na mirongo ine na bane wishwe mu mihanda, ukageza ku itegeko ryo ku cyumweru rigiye kuza vuba. Umurongo w’inkuba zirindwi ugaragaza “ibibaho,” bibera muri ayo mateka. Ugucika intege kwa mbere gukurikirwa n’ubutumwa bw’Induru yo mu Gicuku, na bwo bugakurikirwa n’itegeko ryo ku cyumweru. Igihe Mushiki wacu White yagaragazaga inkuba zirindwi, yaba nk’amateka y’abamarayika ba mbere n’uwa kabiri, cyangwa nk’ibibaho bizaza, muri ibyo bishushanyo byombi yagaragaje ko zigereranya “ibibaho”.

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Ubutumwa bw’Ijwi ryo mu Gicuku bushobora kumvikana nk’ikintu kitari “ikintu cyabaye”, ariko mu mateka y’Abamilerite, inama y’inkambi ya Exeter yo ku wa 12 kugeza ku wa 17 Kanama 1844 yari “ikintu cyabaye”, ifite ibisobanuro byinshi biyiherekeje bifitanye isano na cyo. Nyamara kandi, ukuza k’Ubutumwa bw’Ijwi ryo mu Gicuku muri iyo nama y’inkambi na ko kwari ugusohora k’umugani w’inkumi icumi wo muri Matayo makumyabiri na gatanu. “Ikintu cyabaye” cy’inama y’inkambi ya Exeter cyari ugusohora kw’inkuba ndwi, ariko umugani w’inkumi icumi ntuvuga ibyo bintu byabaye, uvuga “inararibonye” y’izo nkumi,

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Umugani w’inkumi icumi wo muri Matayo 25 na wo ugaragaza ubunararibonye bw’ubwoko bw’Abadiventisiti.” Intambara Ikomeye, 393.

Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Nk’uko inkuba ndwi zigaragaza amateka abangikanye y’umurimo w’abamarayika ba mbere n’uwa gatatu, ni ko n’umugani w’abakobwa cumi b’isugi na wo ugaragaza ayo mateka yombi abangikanye.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Nkunze kenshi nshyirwa imbere y’umugani w’abakobwa cumi b’inkumi, batanu muri bo bari abanyabwenge, na batanu ari abapfapfa. Uyu mugani warasohoye kandi uzasohora mu buryo nyabwo uko wakabaye, kuko ufite uko ukoreshwa by’umwihariko muri iki gihe, kandi, nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’ibihe.” Review and Herald, 19 Kanama 1890.

The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Ikimenyetso cy’inkuba ndwi gihagarariye “ibibera” byo mu mateka abangikanye, kandi abakobwa cumi b’isugi bahagarariye “uburambe” bw’abakobwa b’isugi b’abanyabwenge n’abapfu bo muri ayo mateka yombi abangikanye. Uburambe bw’Abamilerite, kugeza mu 1856, bwari uburambe bwa Filadelifiya, kandi uburambe bw’umutwe w’abihumbi ijana na mirongo ine na bine bwari uburambe bwa Lawodikiya, kugeza nyuma gato ya Nyakanga 2023. Muri ayo mateka yombi, abakobwa b’isugi b’abanyabwenge n’abapfu bazagaragazwa igihe ubutumwa bw’Induru ya Saa Sita buzaba bugeze, kuko ari bwo bizabonwa abari bafite amavuta yo kwitegura.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Imimerere y’Itorero igereranywa n’abakobwa b’inkumi b’abapfu, na yo ivugwaho ko ari imimerere y’i Lawodikiya.” Review and Herald, 19 Kanama 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Abanga kurya ubutumwa buri mu kuboko kwa Mikayeli, umumarayika mukuru wamanutse mu mpera za Nyakanga 2023, bazaguma mu mimerere ya Lawodikiya; kandi abafata agatabo gato bakakarya bazava mu mimerere ya Lawodikiya binjire mu mimerere ya Filadelifiya. Imimerere ya Lawodikiya ishushanya abantu, cyangwa umuntu, Kristo ari hanze yabo ariko ashaka kwinjira; naho imimerere ya Filadelifiya igashushanywa nk’uguhuza Ubumana n’ubumuntu. Inkuba ndwi zigaragaza “ibyabaye” by’umurongo w’ihembe nyakuri ry’Abaporotesitanti, ushyirwa mu mateka ahishwe y’umurongo wa mirongo ine, utangirira ku wa 18 Nyakanga 2020 ukarangira ku itegeko ryo ku cyumweru.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Umugani w’abakobwa cumi b’isugi ugaragaza “ubunararibonye” bw’abahamagarirwa kuba mu bantu ibihumbi ijana na mirongo ine na bine muri cya gihe nyir’izina. “Ibyabaye” biranga amateka y’abo bantu ibihumbi ijana na mirongo ine na bine uhereye ku wa 18 Nyakanga 2020 kugeza ku itegeko ryo ku cyumweru, n’“ubunararibonye” bw’ayo matsinda yombi muri ayo mateka, biherekezwa no kugaragazwa k’umurimo wari warashyizweho kandi ugikomeje gushyirwaho muri ayo mateka yombi ajya abangikanye. Uwo murimo ushushanywa n’abamarayika bo mu Byahishuwe cumi na bine, kandi umurimo w’Abamilerite washushanywaga n’umumarayika wa mbere n’uwa kabiri, naho umurimo w’abo bantu ibihumbi ijana na mirongo ine na bine ushushanywa n’umumarayika wa gatatu.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Nagize amahirwe y’igiciro cyinshi yo kugira ubunararibonye. Nagize ubunararibonye mu butumwa bw’umumarayika wa mbere, uwa kabiri, n’uwa gatatu. Abamarayika bashushanywa baguruka hagati mu kirere, babwira isi ubutumwa bwo kuburira, kandi bufite icyo buvuze ku buryo butaziguye ku bantu babaho mu minsi ya nyuma y’amateka y’iyi si. Nta wumva ijwi ry’abo bamarayika, kuko ari ikimenyetso gishushanya ubwoko bw’Imana bukorana mu bwumvikane n’ijuru ryose. Abagabo n’abagore, bamurikiwe na Mwuka w’Imana kandi bejejwe n’ukuri, batangaza ubwo butumwa butatu mu buryo bwabwo bukurikirana.” Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Umurimo abantu b’Imana bo mu minsi y’imperuka bahawe ku wa 11 Nzeri 2001, mu itangiriro ry’igihe cyo gushyirwaho ikimenyetso, wongere guhabwa abantu b’Imana bo mu minsi y’imperuka ku iherezo ry’igihe cyo gushyirwaho ikimenyetso, igihe Mikayeli yamanukaga muri Nyakanga 2023.

“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

“Yohana yabonye ‘Undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; kandi isi yose imurikirwa n’ubwiza bwe.’ Ibyahishuwe 18:1. Uwo murimo ni ijwi ry’ubwoko bw’Imana butangaza ubutumwa bw’umuburo ku isi.” The 1888 Materials, 926.

As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Nk’uko bimeze ku “byabaye” bishushanyijwe n’inkuba ndwi, no ku “inararibonye” ishushanyijwe n’inkumi icumi, umurimo w’abamarayika batatu ugereranya amateka abiri agenda abangikanye.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

“Imana yahaye ubutumwa bwo mu Ibyahishuwe 14 umwanya wabwo mu murongo w’ubuhanuzi, kandi umurimo wabwo ntugomba guhagarara kugeza ku iherezo ry’amateka y’iyi si. Ubutumwa bw’umumarayika wa mbere n’ubw’uwa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kugendana bubangikanye n’ubu bukurikiraho. Umumarayika wa gatatu atangaza umuburo we mu ijwi rirenga. ‘Nyuma y’ibyo,’ ni ko Yohana yavuze, ‘nabonye undi mumarayika amanuka ava mu ijuru, afite imbaraga nyinshi, kandi isi imurikirwa n’ubwiza bwe.’ Muri uko kumurikirwa, umucyo w’ubutumwa uko ari butatu wiyunganyamo.” The 1888 Materials, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.

Mu mirongo ya cumi na itatu kugeza ku ya cumi na gatanu yo muri Daniyeli 11, umurimo wa gihanuzi w’umurongo w’Abaporotesitanti bayobye (Abamakabayo), uburipubulikani buyobye (Antiyokusi wa III), n’indaya y’i Tiro (abambuzi b’ubwoko bwawe) uramenyekana. Muri ayo mateka nyene, imirongo ya gihanuzi y’ihembe ry’Abaporotesitanti b’ukuri ry’abihumbi ijana na mirongo ine na bane igaragaza umurimo wabo, “ubunararibonye” bwabo, n’“ibyabaye” bibera mu bwoko bw’Imana bwo mu minsi y’imperuka. Umurongo w’ihembe ry’Abaporotesitanti b’ukuri ugereranywa n’inkuba ndwi, ari bwo buhanuzi bwonyine mu gitabo cy’Ibyahishuwe bwerekanwa ko bwashyizweho ikimenyetso. Mbere gato yuko igihe cy’imbabazi kirangira, itegeko rituruka ku Ntare yo mu muryango wa Yuda, ari na Yo yashyize ikimenyetso ku buhanuzi bw’inkuba ndwi, rivuga ko ubuhanuzi bw’iki gitabo bukurwaho ikimenyetso.

The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Gukurwaho ibimenyetso birindwi by’inkuba ku iherezo ry’igihe cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine, kwari kwaragaragajwe mbere n’ugukurwaho ibimenyetso birindwi by’inkuba mu itangiriro ry’igihe cyo gushyiraho ikimenyetso, bigomba gushyirwa mu bikorwa (umurongo ku wundi murongo) kuri cya gice cy’igitabo cya Daniyeli cyerekeye iminsi y’imperuka, kandi icyo gice ni amateka ahishwe yo mu murongo wa mirongo ine. Igihe uko gukurwaho ibimenyetso kuzaba kuzuye rwose, nk’uko bigaragazwa no gufungura ikimenyetso cya karindwi, Imana izasuka umuriro wa Mwuka Wera wayo ku bihumbi ijana na mirongo ine na bine, nk’uko yabigenje ku bigishwa kuri Pentekote. Pentekote ihura n’itegeko ryo ku cyumweru riri hafi kuza.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Ntegereje n’icyifuzo gikomeye igihe ibintu byabaye ku munsi wa Pentekote bizongera kuba, bifite imbaraga ziruta cyane izo byagaragaje icyo gihe. Yohana aravuga ati: ‘Mbona marayika wundi amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe.’ Hanyuma, nk’uko byari mu gihe cya Pentekote, abantu bazumva ukuri bababwirwa, umuntu wese mu rurimi rwe bwite.

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

Imana ishobora guhumekera ubugingo bushya muri buri mutima wifuza by’ukuri kuyikorera, kandi ishobora gukora ku minwa ikoresheje ikara ryaka rikuwe ku gicaniro, ikayihindura iyivugisha neza mu kuyisingiza. Amajwi ibihumbi n’ibihumbi azuzwamo imbaraga zo kwamamaza ukuri gutangaje kw’Ijambo ry’Imana. Ururimi rutsukiranya ruzabohorwa, kandi abanyantege nke bazahabwa imbaraga zo guhamya ukuri bashize amanga. Uwiteka afashe ubwoko Bwe kweza urusengero rw’umutima bakuremo ikizinga cyose, no gukomeza kugirana na We isano ya bugufi cyane, kugira ngo bazabashe kugira umugabane ku mvura y’itumba igihe izaba isutswe.” Review and Herald, July 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Intangiriro y’igihe cyo gushyirwaho ikimenyetso iragaragaza iherezo ry’igihe cyo gushyirwaho ikimenyetso. Mu ntangiriro, imvura y’itumba rya nyuma yasutswe ku rugero, naho ku iherezo igasukwa itagira urugero. Marayika wamanutse ku wa 11 Nzeri 2001 ni we marayika umwe wamanutse mu mpera za Nyakanga 2023. Amateka ya Pentekote yatangiriye ku izuka rya Kristo, kandi iherezo ry’isohozwa ritunganye rya Pentekote riri ku izuka ry’abihumbi ijana na mirongo ine na bane.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Igikorwa Kristo yakoze cyo guhumekera ku bigishwa be Umwuka Wera, no kubaha amahoro ye, cyari nk’udutonyanga duke tubanziriza imvura nyinshi yagombaga gutangwa ku munsi wa Pentekote.” Spirit of Prophecy, volume 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Kristo yahumekeye ku bigishwa Be nyuma yo kuzuka Kwe, akimara kuzamukira kwa Se. Amaze kumanuka avuye kubonana na Se, yabonekeye abigishwa Be maze abahumekeraho “ibitonyanga bike” byabanjirije “imvura nyinshi ya Pentekote.” Ibyo bitonyanga bike bigereranya itangira ry’igihe cyo gushyirwaho ikimenyetso, kandi iyo mvura nyinshi igereranya iherezo ryacyo. Intangiriro y’igihe cyo gushyirwaho ikimenyetso isubirwamo ku iherezo, kandi nk’uko Kristo yahumekeye ku bigishwa Be mu ntangiriro y’igihe cya Pentekote, ni ko yahumekeye ku bantu Be bo mu minsi y’imperuka ku iherezo ry’icyo gihe.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

“Ayo magufa yumye akwiriye guhumekwaho n’Umwuka Wera w’Imana, kugira ngo abashe kujya mu gikorwa, nk’aho yaba azuwe mu bapfuye.” Bible Training School, 1 Ukuboza 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Urupfu rw’abahamya babiri rukubiyemo n’ukuri yuko abamamaje ubutumwa bw’ibinyoma bwa Nashville n’ubwa 18 Nyakanga 2020, babikoze ari Abalayodikiya. Izuka ry’amagufa yumye y’abapfuye rihagarariye kwimuka bava mu mimerere ya Layodikiya, ari yo mimerere y’urupfu, bajya mu mimerere ya Filadelifiya, ari yo bugingo. Umwuka utuma habaho iryo zuka n’iyo nzibacyuho ni ubutumwa bw’ubuhanuzi.

“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

“Ni izihe mbaraga tugomba guhabwa n’Imana kugira ngo imitima ikonje, ifite gusa idini rishingiye ku mategeko, ibone ibyiza birushaho byabateguriwe—Kristo no gukiranuka kwe! Ubutumwa butanga ubugingo bwari bukenewe kugira ngo buhe ubugingo ayo magufa yumye.” Manuscript Releases, volume 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

Igihe kiri hagati y’umuzuko wa Kristo cyagabanyijwemo ibihe bibiri: icya mbere cyari iminsi mirongo ine, nyuma yaho arazamuka, hagakurikiraho iminsi icumi ibanziriza Pentekote. Umubare mirongo ine ni ikimenyetso cy’ubutayu, nk’uko bimeze no ku minsi itatu n’igice cyangwa ku myaka igihumbi na magana abiri na mirongo itandatu, cyangwa ku minsi igihumbi na magana abiri na mirongo itandatu.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Igihe Mikayeli yamanukaga muri Nyakanga 2023, ya minsi itatu n’igice y’urupfu mu mihanda yarangiye, ubwo Kristo yatangiraga umurimo wo guhuza Ubumana Bwe n’ubumuntu hagati y’abo ibihumbi ijana na mirongo ine na bine. Uwo murimo washushanywaga n’iminsi icumi yabanje Pentekote, aho icyaha cyashyirwagaho iherezo kandi ubumwe hagati y’abavandimwe bugashyirwaho. Icumi gihagarariye inzira yo kugeragezwa, kandi iyo nzira yo kugeragezwa yarangiriye kuri Pentekote, ihagarariye itegeko ryo ku Cyumweru.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

Muri ayo mateka nyirizina avugwa mu murongo wa mirongo ine, aho abami umunani b’Abaperesi n’amateka y’ishyirahamwe hagati y’Abayuda n’Abaroma bigereranya uburyo bwo kugerageza ishusho ya ya nyamaswa, ni na bwo uburyo bwo kugerageza abageni b’inkumi bushushanywa mu minsi icumi ibanziriza Pentekote. Muri ayo mateka, amahembe y’ubuhakanyi y’Abaporotesitanti n’aya Repubulikanisime ahurira hamwe kugira ngo areme ishusho ya ya nyamaswa, mu gihe ihembe nyakuri ry’Abaporotesitanti rihuza ubumuntu bwabo n’Ubumana bwa Kristo, bityo rikarema ishusho ya Kristo mu nzira itandukanya ibyiciro bibiri by’abaramya.

The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Ibyabayeho by’amateka bigereranywa n’inkuba ndwi byahishuwe mu mateka agereranywa n’imirongo ya cumi na gatatu kugeza kuri cumi na gatanu yo muri Daniyeli cumi na rimwe, kandi hamwe bihuzwa n’amateka yahishwe yo mu murongo wa mirongo ine, asoza ku itegeko ryo ku Cyumweru rigiye kuza vuba, aho igihe cy’igeragezwa ku barinda Isabato kirangirira.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Nanone kandi, iyi migani yigisha ko nyuma y’urubanza hatazabaho igihe cy’igeragezwa. Iyo umurimo w’ubutumwa bwiza urangiye, hahita hakurikiraho gutandukanywa kw’abakiranutsi n’ababi, kandi iherezo rya buri tsinda rikaba rishyizweho iteka ryose.” Christ’s Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Gutandukanya abanyabwenge n’abapfapfa, Abanyalawodikiya n’Abanyafiladelifiya cyangwa ingano n’urukungu, bikorwa n’abamarayika.

“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

“Byombi urukungu n’ingano bikurane hamwe kugeza igihe cy’isarura. Hanyuma abamarayika ni bo bakora umurimo wo gutandukanya.” Selected Messages, igitabo cya 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Ubutumwa bukurwaho ikimenyetso mbere gato y’uko igihe cy’imbabazi gifungwa bugaragaza umurimo w’ubwoko bw’Imana, nk’uko bugereranywa n’abamarayika. Ubutumwa bukubiye muri izi nyandiko ubu burimo gutangazwa hirya no hino ku isi mu ndimi (indimi z’amahanga) zirenga mirongo itandatu. Ibi ubu birimo gukorwa mbere gato y’uko igihe cy’imbabazi gifungwa, kandi ni umurimo w’ubwoko bw’Imana bwo mu minsi ya nyuma kugeza ubu butumwa ku bandi. Ubutumwa bugaragaza ibyabaye bigereranywa n’inkuba ndwi, kandi umurimo wo gusobanukirwa no kugeza ubu butumwa ku bandi ubyara ubunararibonye bw’abakobwa b’isugi b’abanyabwenge.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

“Mu iyerekwa ryo nijoro, nasabwe n’igishushanyo gikomeye cyane. Nabonye umupira munini cyane w’umuriro ugwa hagati mu mazu meza cyane, maze uhita uyasenya ako kanya. Numvise umuntu avuga ati: ‘Twari tuzi ko imanza z’Imana zari zigiye kuza ku isi, ariko ntitwari tuzi ko zari kuza vuba bene aka kageni.’ Abandi, bavuga n’amajwi yuzuye umubabaro mwinshi, baravuze bati: ‘Mwabaga mubizi! None se kuki mutatubwiye? Twebwe ntitwari tubizi.’ Impande zose numvaga amagambo nk’ayo yo gushinja avugwa.”

“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

Mu mubabaro bukomeye narakangutse. Nongeye gusinzira, maze mbona ndi mu iteraniro rinini. Umuntu ufite ubutware yavuganiraga abari aho, imbere yabo hakaba harambuye ikarita y’isi. Yaravuze ati iyo karita yagereranyaga uruzabibu rw’Imana, rukwiriye guhingwa. Uwo ari we wese wamurikirwaga n’umucyo uva mu ijuru, yagombaga kugaragariza uwo mucyo abandi. Amatabaza yagombaga gucanirwa ahantu henshi, kandi ayo matabaza akazacanirwaho andi matabaza.

“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

Ayo magambo yongeye kuvugwa ngo: “Muri umunyu w’isi; ariko niba umunyu waratakaje uburyohe bwawo, uzongera guhinduzwa umunyu n’iki? Nta cyo uba ukimaze uhereye ubwo, keretse kujugunywa hanze no kuribatanwa n’abantu. Muri umucyo w’isi. Umudugudu wubatse ku musozi ntushobora guhishwa. Kandi nta bantu bacana itabaza ngo barishyire munsi y’igiseke, ahubwo barishyira ku gitereko cyaryo; rikamurikira abari mu nzu bose. Uko niko umucyo wanyu ukwiriye kurabagiranira imbere y’abantu, kugira ngo babone imirimo yanyu myiza, bahimbaze So wo mu ijuru.” Matayo 5:13–16.

“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

“Nabonye imirasire y’umucyo ituruka mu mijyi no mu byaro, no mu mpinga no mu bibaya byo ku isi. Ijambo ry’Imana ryarubahirizwaga, kandi ingaruka zabyo ni uko hari urwibutso rwe muri buri mujyi no muri buri cyaro. Ukuri kwayo kwamamajwe mu isi yose.”

“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

“Hanyuma iyo karita yakuweho, maze indi ishyirwa mu mwanya wayo. Kuri yo, umucyo warasakazaga uturutse gusa ahantu hake. Ahasigaye hose ku isi hari mu mwijima, usibye ibitotsi by’umucyo aha n’aha. Umwigisha wacu aravuga ati: ‘Uyu mwijima ni ingaruka y’uko abantu bakurikiye inzira yabo bwite. Bakomeje gukunda kamere yo gukora ibibi barazwe n’iyo bihinguriyemo. Gushidikanya no kunenga no kurega babigize umurimo mukuru w’ubuzima bwabo. Imitima yabo ntitunganiye imbere y’Imana. Umucyo wabo bawuhishe munsi y’igiseke.’”

“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

“Iyo buri musirikare wa Kristo aza kuba yarakoze inshingano ze, iyo buri murinzi ku nkike za Siyoni aza kuba yaravugije impanda mu buryo busobanutse, isi iba yarumvise kera ubutumwa bw’umuburo. Ariko umurimo uri inyuma ho imyaka myinshi. Mu gihe abantu basinziriye, Satani yaduciye imbere aturusha amayeri.” Testimonies, volume 9, 28, 29.